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BV  813  .C344 

Cassels,  Samuel  Jones. 

Lectures  on  paedobaptism 


>Nv^   -: 


•  \vv\     y7 


LECTURES 


<^amJu^ 


PiEDOBAPTISM. 


S.   J.   CASSELS,  A.   M., 

Pastor   of    the    Presbyterian    Church    in    Washington,   Ga. 


'  StitTer  little  children  to  come  unto  me,    and  forbid  them  not :    for  of  such  is  the  kingdon 
of  God." — Lulte  xviii.   IG. 


NEW-YORK  — LEAVITT,    LORD   &   CO, 

BOSTON— CROCKER  «fc  BREWSTER. 

West    &    Trow,    Printers. 

1834. 


^^>.VA\VV^ 


Entered  according  to  the  Act  of  Congress,  in  the  year  1834,  by 
S.  J.  Cassels,  in  the  Clerk's  Office  of  the  District  Court  of  the 
Southern  District  of  New- York. 


CONTENTS 


Preface..; 5 

Lecture  I. 
Present  state  of  the  subject 13 

II. 

Methods  of  removing  the  above  evils 29 

III. 

Difficulties  in  the  mode  of  proof  by  which  Paedobaptism  is  estab- 
lished, considered 45 

IV. 

A  discourse  on  the  objects,  means,  and  results  of  early  education    61 

V. 

Several  introductory  topics  discussed 63 

VI. 

The  divine  conduct  towards  children  determined,  in  a  high  degree, 

by  the  character  and  conduct  of  the  parents 105 

VII. 

The  identity  of  the  church 133 


VIII. 


The  four  covenants. 


157 


4  CONTENTS. 

IX. 
The  four  covenants— their  seals 189 

X. 

Similarity  between  circumcision  and  baptism 219 

XI. 

The  question  discussed,  whether  servants  should  be  baptized  as 
children?  and  whether  children  should,  in  virtue  of  their 
baptism,  be  admitted  to  the  Lord's  Supper? 245 

XII. 

The  reception  of  children  into  membership  in  the  church  with 

their  parents  greatly  promotive  of  piety  ? 265 

XIII. 
New  Testament  evidence  considered 285 

XIV. 
A  carefttl  examination  of  the  Acts  of  the  Apostles 315 

XV. 

Historical  evidence 331 

XVI. 
Objections  answered 345 


PREFACE. 


In  presenting  the  following  pages  to  my  Christian 
brethren,  it  may  not  be  amiss  to  state,  very  briefly, 
the  circumstances  which  have  produced  them. 
These  circumstances  are  the  following.  In  discharg. 
ing  the  pastoral  duties  which  devolved  upon  me, 
hi  connection  with  that  congregation,  over  which  I 
have  the  pleasure  still  to  preside,  it  became  necessary 
for  me  both  to  administer  and  enforce  the  ordinance 
of  Infant  Baptism.  As  an  evangelist,  or  rather,  I 
may  say,  as  a  teacher,  I  had  but  little  to  do  with  this 
religious  rite.  But  on  becoming  a  pastor,  it  became 
a  prominent  part  of  my  ministerial  work.  No  sooner 
had  I  turned  my  attention  to  the  subject,  than  I  per- 
ceived the  gross  abuses  connected  with  this  institu- 
tion, among  the  people  who  had  so  affectionately 
made  me  their  spiritual  instructor.  These  abuses 
lay  with  great  weight  upon  my  conscience.  They 
haunted  me  perpetually.  I  could  not  think  of  pro- 
ceeding to  rear  a  divine  superstructure,  while  one  of 


PREFACE. 


tlie  very  pillars  of  that  buildino^  was  radically  de- 
fective. This  led  to  inquiry,  to  prayer — and,  as  I 
still  inquired  and  prayed,  greater  and  more  numerous 
evils  still  appeared.  I  saw  other  churches  in  the 
same  condition  with  my  own.  I  heard  other  minis- 
ters complain,  and  found,  to  my  astonishment,  that 
the  evils,  at  least  in  our  southern  Zion,  were  not  only 
general,  but  nearly  universal.  I  inquired  into  the 
causes  of  these  abuses.  This  naturally  led  me  to 
search  for  a  remedy.  More  light  I  perceived 
was  evidently  the  only  means  of  cure.  I  attempted 
at  first  to  instruct  but  my  own  flock  ;  iind  this  in  the 
most  private  way.  But,  as  the  evils  were  common, 
and  the  very  privacy  of  my  instruction  the  means  of 
its  defeat,  I  resolved  on  something  more  extended 
and  more  public.  This  conviction  produced  the  de- 
termination to  diffuse  light  on  this  subject  in  some 
way.  1  saw  the  need  of  some  publication  adapted 
to  the  exigences  of  the  case.  And  although  I  had 
read  several  treatises  on  the  subject,  and  many  of 
them  very  excellent ;  yet,  I  could  but  conclude,  that 
there  was  some  circumstantial  defect  in  them  all, 
which  would  prevent  their  certain  and  immediate 
utility,  to  the  extent  required.    Not  satisfied  with  my 


own  opinion  in  this  particular,  I  conversed  with  a 
very  judicious  and  pious  Christian  minister,  on  the 
subject.  His  sentiments  coincided  precisely  with  my 
own.  We  both  agreed  that  something  was  needed  to 
render  the  ordinance  of  infant  baptism  better  under- 
stood among  our  churches.  In  communicating,  too, 
some  of  the  views  which  I  had  taken  of  the  subject, 
to  an  attorney,  who  is  also  an  elder  in  our  church, 
and  a  man  of  general  esteem  both  for  piety  and 
talents,  he  persuaded  me  unhesitatingly  to  give  those 
views  to  the  public.  Still,  my  youth  presented  to  the 
acceptance  of  his  advice  a  barrier,  which  seemed,  at 
first,  insurmountable.  On  reflection,  however,  I  sup- 
posed, that  if  the  fathers  had  oTnitted,  in  any  degree, 
the  discharge  of  a  duty,  it  would  be  but  the  sponta- 
neous promptings  of  filial  piety,  for  the  sons  to 
attempt  its  performance.  Nor  could  I  bring  myself 
to  suppose,  that  a  humble  though  honest  effort  to 
benefit  the  dear  church  of  which  I  am  a  member, 
and  a  minister,  would  return  with  vituperations  and 
censures  upon  my  head.  These  views  induced  me 
to  write  ;  and  they  now  lead  me  to  publish,  with 
much  trembling,  to  be  sure,  the  following  Lectures 
on  infant  baptism. 


8  PREFACE. 

Another  obstruction  to  the  present  work,  which 
had  no  small  weight  upon  my  mind,  was,  the  contro- 
versy in  which  this  subject  is  apt  to  be  involved. 
Taught  by  the  word  of  God  to  love  a  Christian,  any 
where  and  every  where ;  accustomed  to  pour,  without 
restraint,  the  warmest  feelings  of  my  heart  upon 
brethren,  who  differ  from  me  in  sentiment  on  the 
peculiarities  of  our  respective  creeds ;  and  being 
peculiarly  intimate  with  many  of  the  members  and 
ministers  of  that  denomination,  with  whose  opinions 
I  must  necessarily  come  into  collision,  in  the  present 
treatises ;  I  could  but  hesitate  to  make  public,  senti- 
ments, which,  though  as  dear  to  me  as  my  life,  might 
yet  seem  to  injure  and  abuse  a  large  and  respectable 
number  of  the  followers  of  Christ.  But  the  love  of 
truth,  of  the  church,  and  of  the  Redeemer,  has  over- 
come this  obstacle.  Still,  however,  if  these  Lectures 
wound,  let  it  be  remembered,  that  they  were  not 
written  to  wound,  but  to  heal.  No  personal  contro- 
versy has  produced  them.  They  are  the  offspring 
of  cool  deliberation,  and  genuine  love ;  and  they  are 
immediately  designed  to  remedy  the  abuses  now 
existing  in  the  Presbyterian  church  on  the  subject 
of  which  they  treat. 


PREFACE.  9 

To  my  ministerial  brethren  I  would  simply  say, 
could  not  some  definite  term  be  fixed  upon,  within 
which  the  members  of  our  churches  should  be  obliged 
to  baptize  their  children.  The  time  for  the  adminis- 
tration of  circumcision  among  the  Jews  being  fixed, 
that  rite  never  could  be  denied  from  that  very  fact. 
Whereas,  the  precise  period  for  the  baptism  of  a 
child  being,  from  a  very  early  period  in  the  church, 
indefinite,  its  postponement,  and  even  its  denial^ 
must  almost  necessarily  have  been  the  result.  Pro- 
bably this  was  the  cause  of  the  evil  at  first :  loill  not 
a  remedy y  judiciously  applied  at  this  2}oint,  be  its 
most  efficient  cure  ?  I  do  not  suggest  the  appoint- 
ment of  a  day,  but  of  a  period,  more  or  less  extended. 
In  this  case,  the  subject  would  be  defined,  the  obliga- 
tion would  assume  visibility,  and  slumbering  con- 
sciences would  be  awakened  by  the  barrier  presented 
to  their  criminal  procrastinations.  But  I  leave  this 
hint  with  the  wise  and  the  good  of  our  church. 

I  shall  simply  add,  that  as  the  work  has  cost  me 
much  of  labor,  of  anxiety,  and  of  prayer ;  and  as  in 
it  I  have  sincerely  aimed  at  the  good  of  the  church, 
I  hope  that  it  will  be  kindly  received  by  the  dear 
Christian  brethren  into  whose  hands  it  may  fall ;  and 


10  PREFACE. 

I  also  hope  that  it  will  be  carefully  read,  and  re- 
read, by  those  for  whose  special  benefit  it  is  de- 
signed. Though  a  httle  more  voluminous  than 
could  be  desired,  yet  let  it  be  remembered,  that  no- 
thing great  or  good  can  be  acquired  without  patient 
toil  and  diligent  research.  Let  parents,  especially, 
remember,  that  it  embraces  a  subject  intimately  con- 
nected with  the  salvation  of  their  dear  offspring. 
And  that  God  may  bless  and  sanctify  this  feeble 
tribute  of  a  creature's  affection  for  His  great  name, 
to  the  good  of  his  church,  and  the  promotion  of  the 
happiness  of  his  children,  is  the  sincere  and  ardent 
prayer  of  the  author. 

Washington,  Geo.,  April  8,  1834. 


ERRATA. 


On  page  13,  fourth  line,  for  "question"  read  insiilutwn. 
p.  16,  twenty-fourth  line,  after  "  who"  insert  hate. 
p.  20,  twenty-seventh  line,  for  "  course"  read  cause. 
p.  31,  twentieth  line,  for  "  absolute"  read  obsolete. 
p.  65,  seventh  line,  after  "of"  insert  but. 
p.  67,  first  line,  for  "  the"  read  their. 
p.  63,  seventeenth  line,  for  "  the"  read  their. 
p.  69,  thirteenth  line,  read  said  God  to  Abraham. 
p.  134,  thirtieth  hne,  for  "  as"  read  a. 
p.  138,  fourteenth  line,  for  "  secretly"  read  securely. 


LECTURE    I. 


PRESENT    STATE    OF    THE    SUBJECT. 

In  contemplating  the  subject  of  Pfedobaptism,  its  pre- 
sent state  deserves  particular  attention.  Without  a  cor- 
rect knowledge  of  this,  it  is  impossible  either  to  know  or 
remedy  those  abuses  into  which  this  question  has  fallen. 

1.  My  first  remark  here  is,  that  this  ordinance  is  re- 
garded by  an  unbelieving  world  generally,  but  as  the  mere 
badge  of  denominational  distinction.  It  should  be  deeply 
regretted  by  all,  that  the  men  of  this  world  so  little  regard 
the  kingdom  of  Christ,  either  in  its  doctrines  or  duties,  its 
institutions  or  its  hopes.  But  however  lamentable,  yet  is 
it  true,  that  many  in  most  of  the  secular  professions  of  life, 
are  very  much  disposed  to  regard  the  whole  subject  of  re- 
ligion,  as  filling  a  sphere  appropriate  to  itself,  and  distant 
from  that  in  which  they  are  called  to  move.  Thus  regarding 
men,  but  as  the  mere  subjects  of  civil  administration,  they 
have,  for  the  most  part,  overlooked  the  religious  obligations, 
both  of  themselves  and  of  others.  That  men  of  this  de- 
scription should  fail  to  attach  importance  to  a  Christian 
ordinance,  is  altogether  to  be  expected;    and,  that  they 

should,  falling  in  with  their  own  prejudices  or  those  of 

2 


14  PRESENT    STATE 

Others,  jest  at  times  with  what  they  regard  but  as  the 
mean  scrupulosities  of  professing  Christians,  is  but  natural 
and  common. 

Besides,  the  particular  institution  which,  it  is  my  de- 
sign, in  the  present  treatises,  to  vindicate,  must,  from  its 
very  nature,  be  peculiarly  obnoxious  to  the  neglect  and 
opposition  of  such  men.  It  is  based  upon  the  religions 
connection  between  the  parent  and  the  child,  and  between 
them  both  and  God.  Of  course,  as  worldly  men  are  not 
in  the  habit  of  looking  upon  these  religious  connections 
themselves,  so  they  cannot  judge  favorably  of  those  insti- 
tutions and  duties  which  arise  immediately  out  of  such 
connections  ;  or,  in  other  words,  as  men  in  a  state  of  unbe- 
lief, neglect  their  own  souls,  it  cannot  be  expected  that  they 
will  care  very  deeply  for  the  salvation  of  their  children. 
And  many,  too,  of  this  very  class  of  persons,  even  when 
converted,  bring  along  with  them  to  the  very  altar  of  God, 
the  most  inveterate  prejudices  against  that  institution  which 
as  immediately  rests  upon  the  religious  connection  between 
them  and  their  children,  as  their  own  professions  rest  upon 
the  religious  connections  between  themselves  and  God. 
Though  this  may  be  regarded  more  as  the  result  of  habit, 
as  a  relic  of  previous  unbelief,  than  as  the  effect  of  impiety, 
yet  is  it  not  only  to  be  lamented,  but  sedulously  guarded 
against  by  those  who  are  the  regular  guardians  of  the  truth 
and  purity  of  the  church. 

2.  A  second  remark  I  offer  is,  that  Predobaptism  is,  at 
present,  virulently  opposed  by  a  large  and  respectable  sect 
of  Protestant  Christians.  It  is  unpleasant  for  me,  in  the 
defence  of  truth,  to  pass  from  principles  to  men  ;  but  I  feel 
that  justice  to  my  subject  requires  it.     From  the  determi- 


OF    THE    SUBJECT  15 

nation  with  which  this  controversy  has  been  carried  on  by 
the  sect  just  alluded  to,  one  cannot  but  come  to  the  con- 
clusion, that  they  regard  Paedobaptism  either  as  an  offen- 
sive heresy,  or  as  the  relic  of  superstition.  And  as  I,  for 
one,  am  unwilling  to  impute  their  virulence  either  to  defi- 
ciency in  evangelical  piety,  or  a  want  of  charity,  I  take 
the  more  favorable  construction  mentioned  above.  Still, 
however,  I  must  ask,  is  it  consistent  either  with  piety  or 
charity,  to  regard  as  a  dangerous  heresy  or  a  relic  of  super- 
stition, an  institution,  which  by  far  the  majority  of  profess- 
ing evangelical  Christians  view  not  only  as  plainly  revealed 
in  the  word  of  God,  but  as  one  of  the  fundamental  princi- 
ples of  a  Christian  society  1  Surely,  if  the  peculiar  tenets 
of  this  denomination  urge  them  on  to  such  conclusions, 
yet,  both  modesty  and  piety  should  restrain  from  embra- 
cing them,  or  certainly  from  embracing  them  to  the  exclu- 
sion of  Christian  brethren  from  the  table  of  the  Lord.  For, 
taking  it  for  granted,  that  Anabaptists  and  Paedobaptists 
are  equally  pious,  equally  capable  of  searching  for  and 
ascertaining  the  truth,  and  equally  desirous  of  knowing  it ; 
then,  certainly,  the  one  have  as  much  right  to  exclude  from 
the  communion  as  the  other.  In  fact,  a  candid  mind  must 
admit  that,  since  substance  is  more  than  shadow,  Pasdo- 
baptists  have  the  better  right  of  the  two.  They  believe 
that  the  baptism  of  a  parent  does,  in  evert/  case,  according 
to  the  Scriptures,  imply  the  baptism  of  his  child ;  and, 
that  whenever  parents  exclude  their  offspring  from  this 
ordinance,  they  do,  m  a  very  high  sense,  violate  the  cove- 
nant of  God.  According,  therefore,  to  this  faith.  Baptists 
themselves  are  not  properly  introduced  into  the  church, — 
or,  in  other  words,  have  made  but  a  partial  profession  of 


16  PRESENT    STATE 

religion.  While,  therefore,  according  to  the  view  of  our 
Baptist  brethren,  we  violate  the  institution  in  the  mode; 
according  to  ours,  thiy  viohite  it  in  the  stibjects.  Now, 
certainly,  since  the  subjects  of  l);ii)tism  are  more  important 
than  the  mode  of  its  administration,  there  is  greater  reason 
that  Paidobaptists  should  exclude  their  Baptist  brethren 
from  the  table  of  the  Lord,  than  tliut  our  Baptist  friends 
should  exclude  us. 

However  beneficial  this  secession  of  a  large  denomina- 
tion of  Christians  from  the  faith  of  the  Fathers,  may  have 
been,  to  exhibit  the  spirituality  of  this  institution :  yet,  it 
must  be  a  matter  of  sincere  regret,  to  all  who  contemplate 
aright  its  nature  and  design.  It  is  always  right  to  combat 
and  remove,  if  possible,  the  abuses  of  a  Christian  institu- 
tion ;  but  to  destroy  the  institution  itself,  when  it  stands 
upon  the  revealed  will  of  God  to  man,  can  never  subserve 
the  cause  of  piety  and  truth.  The  present  state  of  things 
in  this  respect,  is  like  that  of  Israel,  when  Benjamin  stood 
up  against  the  eleven  tribes.  We  are  not  only  weakened 
ourselves,  but  the  truth  of  tlic  Gospel  has  fallen  into  con- 
tempt in  the  eyes  of  strangers. 

;3.  A  third  remark  1  make  on  this  part  of  the  subject 
is,  that  PcBdobaptism  has  not  always  been  judiciously 
explained  by  those  who  attempted  its  vindication.  It  does 
not  become  me,  I  know,  to  rail  against  tliose  whom  it  is 
my  pride  to  venerate  as  wiser  and  better  than  myself 
Still,  if  I  might  venture  the  assertion,  I  would  say,  that 
there  has  been,  and  now  is,  error  in  the  method  of  explain- 
insf  and  enforcing  this  ordinance.  This  error  is  three-fold. 
Enough  importance  has  not  been  attached  to  the  institution 
itself     The  reader  or  hearer  evidently  perceives  that  his 


OF    THE    SUBJECT.  17 

instructor  approaches  the  subject  with  reluctance;  and, 
probably  too,  he  is  assured,  that  it  is  not  of  great  value,  and 
that  in  order  to  maintain  peace,  he  had  better  not  meddle 
with  it  often.  Out  of  this  error,  there  grows  another, 
which  lies  in  not  making  this  subject  so  prominent  a 
theme  of  investigation  as  many  others  far  less  important  to 
Christian  practice.  How  meagre  and  vague  do  the  most 
metaphysical  dissertations  on  some  of  the  more  retired  and 
abstruse  points  of  theology  look,  when  compared  with  the 
results  of  those  labored  researches  by  which  common  prac- 
tical truth  stands  out  with  a  prominence  to  be  seen  and 
understood  by  all !  The  man  who  busies  himself  amidst 
the  mysticisms  of  abstract  philosophy,  may  gain  reputation 
for  mind ;  and  this  too  often  from  those  who  do  not  even 
understand  him.  But  he  who,  applying  the  same  energies 
and  wielding  the  same  robust  intellect,  unfolds  practical 
principles,  as  he  deserves  as  much  praise  for  mind,  so  he 
deserves  infinitely  more  for  the  services  rendered  his  fellow 
men.  The  one  resembles  a  man  expending  a  vast  fortune 
in  constructing  air-balloons ;  the  other  resembles  him,  who 
applies  a  fortune  equally  great,  in  constructing  comfortable 
dwelling-houses  for  the  poor.  Now  it  surely  arises  neither 
from  the  fact,  that  this  subject  does  not  need  investigation, 
nor  from  the  fact  that  there  are  not  those  adequate  to  such 
a  task,  that  it  has  not  been  placed  before  the  world  in  a 
more  plain  and  tangible  form.  The  unimportance  with 
which  even  its  advocates  teach  it,  seems  to  be  the  only 
adequate  cause.  But,  is  it  thus  unimportant?  Most 
certainly  not :  whether  we  regard  either  the  frequency 
with  which  the  Paedobaptist  is  assailed  by  those  who  differ 

from  him ;  the  constancy  with  which  he  must  comply  with 

2* 


18  PRESKXT    STATE 

its  precept,  or  the  real  intliicnce  of  the  institution  itself 
upon  society  and  upon  tlie  souls  of  men.  This  is  an 
ordinance  which  lies  at  the  very  threshhold  of  the  Christian 
temple.  It  lies  at  the  very  commencement  of  the  divine 
life.  It  is  important,  and  ought  to  be  well  understood. 
The  other  mistake  is,  that,  as  it  is  held  up  before  an 
audience,  it  is  not  always  fairly  exhibited, — a  weak  ar- 
gument is  sometimes  relied  on  when  a  stronger  was  just 
at  hand :  and  its  spiritual  signification  and  importance  are 
not  sufficiently  insisted  upon  and  explained.  Often  it 
happens,  that  the  very  weakness  of  the  defence  has  injured 
the  cause,  and  sent  its  adversaries  away  in  triumph.  And 
this,  too,  not  unfrequently  arises  from  the  fact,  that  the 
spiritual  teacher  himself  has  not  investigated  the  subject  as 
thoroughly  as  he  should  have  done  ! 

4.  Another  fact  observable  in  the  present  state  of  this 
institution  is,  that  compliance  with  it  is  not  regarded,  in 
many  cases,  as  essential  or  even  important  to  membership. 
There  are,  within  the  writer's  own  knowledge,  members 
of  church  sessions,  who  have  not  baptized  their  children  ; 
there  are  a  still  larger  number  of  lay  members,  who  have 
never  complied  with  this  ordinance :  and  so  far  as  his 
knowledge  extends,  the  sentiment  is  even  common,  that 
parental  membership  does  not  involve  the  baptism  of  their 
children.  Now,  how  it  is  possible  for  those  who  stand  in  the 
very  door  of  the  kingdom  of  Christ,  and  who  hold  the  keys 
of  that  kingdom,  to  admit  members  on  a  principle  so  loose 
and  so  contrary  to  that  exhibited  in  the  Scriptures,  is 
difficult  to  be  accounted  for,  but  from  the  awful  dereliction 
of  duty  on  this  subject  so  lamentably  prevalent.  The 
baptism  of  children  is  really,  to  an  alarming  extent,  regarded 


OF    THE    SUBJECT.  19 

as  a  mere  loose  appendage  to  our  church.  Thus,  besides 
the  confusion  introduced  in  this  way  among  us,  the 
ordinance  itself  is  vitally  suffering,  and  among  those,  too, 
who  should  be  its  friends. 

5.  Another  feature  in  the  existing  state  of  things  is, 
that  even  those  who  comply  with  this  institution  externally, 
seem  to  have  by  no  means  adequate  views  of  its  scriptural 
obligation  and  importance.  They  comply  more  from 
education,  or  habit,  or  consistency,  or  from  some  undefined 
expectation  of  advantage  to  be  derived  from  it,  than  from 
any  clear  and  scriptural  view  of  its  nature  and  design. 
Now,  that  such  persons  cannot  possibly,  with  intelligence 
and  accuracy,  defend  the  institution  when  assailed  in  their 
presence,  instruct  their  children  in  its  meaning  and 
obligations,  and  discharge  the  various  duties  growing  out 
of  it,  is  evident.  In  the  hands  of  such  persons  the  ordi- 
nance must  invariably  suffer ;  and  its  abuses  will  thus 
become  additional  argument  in  the  hands  of  opposers. 
That  such  is  really  the  condition  of  things,  to  a  lamentable 
extent,  is  obvious  to  any  who  have  paid  the  subject  the 
least  attention.  Parents  really  seem  not  to  know  what  is 
implied  in  that  solemn  act  by  which  they  consecrate  their 
offspring  to  God. 

6.  As  the  result  of  the  above  evils,  it  is  not  to  be  won- 
dered at,  that  children,  very  frequently,  renounce  their 
early  baptism.  As  they  have  never  been  instructed  in  its 
nature,  and  have  derived  no  perceptible  advantage  from 
its  administration,  it  is  impossible  that  they  should  pay  it 
that  regard  which  the  ordinance  demands.  And,  though 
the  more  yielding  and  docile  may  confirm  by  their  own 
persona!  act,  that  v.'ork  of  piety  which  was  executed  for 


20  PRESENT    STATE 

them  when  young,  yet,  they  do  so  probably  more  from 
respect  to  their  parents,  than  from  a  conviction  of  duty. 
The  most  will  be  disposed  to  shake  off  the  fetters  by  which 
they  have  thus  been  bound,  and  the  necessity  of  which 
they  so  little  perceive.  Amidst  the  temptations  to  crime, 
and  the  fascinations  to  vanity,  which  surround  them,  they 
feel  themselves  bound  by  nothing  but  the  licentiousness  of 
their  nature.  The  recollection  of  Christian  obligation 
never  once  enters  the  mind.  And  they  would  even  mock 
at  him  who  should  dare  to  tell  them  that  the  vows  of  early 
consecration  were  upon  them.  Were  not  the  obligations 
of  Paidobaptism  regarded  during  a  state  of  impenitence  as  a 
mere  nullity  ;  but  yet,  as  capable  of  revival  upon  repent- 
ance, probably  many  more  than  now  reject  their  baptismal 
vows,  would  be  found  to  lay  them  aside  :  for,  one  of  the 
most  disagreeable  situations  in  which  a  mind  can  be 
placed,  is  to  be  for  ever  haunted  with  the  obligation  of 
duty,  without  possessing  a  spirit  for  its  discharge.  Nor 
does  the  evil  above  alluded  to,  stop  here.  The  young 
whose  minds  have  been  uninstructed  in  the  nature  and 
design  of  their  baptism,  are  not  only  apt  to  renounce  it  by 
a  course  of  ungodliness  ;  but,  if  subsequently  converted, 
are  e.vceedingly  likely  to  renounce  it  by  Christian  profes- 
sion. Hence  the  fact  which  frequently  occurs  of  the 
children  of  Psedobaptists  becoming  Baptists.  This  occur- 
rence, though  much  regretted  by  parents  wherever  it 
exists,  always  results  from  an  adequate  course  in  the  edu- 
cation of  children.  How  is  it  possible,  for  a  child  who 
does  not  at  all  understand,  either  the  authority,  the  nature, 
or  the  advantages,  of  his  early  consecration  to  God,  either 
to  value  that  consecration,  or  to  confirm  it  by  his  own  per- 


OF    THE    SUBJECT.  21 

sonal  act?     The  fault  in  every  such  case  is  the  parent's, 
though  the  misfortune  is  the  child's. 

7.  The  misunderstanding  and  neglect  connected  with 
the  ordinance  of  Infant  Baptism,  have  also  introduced 
great  laxity  of  government  into  families.  The  importance 
of  domestic  training  and  discipline,  has  probably  never  re- 
ceived sufficient  attention  from  men  generally.  They  con- 
template the  church  and  the  state — they  dwell  with  enthu- 
siasm upon  any  thing  connected  with  these  larger  estab- 
lishments ;  but  overlook,  in  a  great  measure,  those  simple 
elements  in  the  family,  which  subsequently  develope  them- 
selves in  the  larger  societies  of  men.  The  government  of 
families  has  been  regarded  too  much  as  a  kind  of  "  sanc- 
tum sanctorum,"  Holy  of  Holies  ;  into  which  none  but  its 
o\vn  high  priest  might  properly  enter.  The  civil  law, 
from  its  very  nature,  can  but  throw  its  protection  around 
these  embryo  kingdoms.  It  can  hold  its  head  accountable 
a5  a  citizen,  and  compel  him  to  discharge  his  duties  as 
such.  It  can  also  regulate  the  descent  and  distribution  of 
property.  But  farther  it  cannot  go.  It  is  the  very  pro- 
vince of  religion  to  enter  this  sacred  temple  and  adjust  its 
minutest  concerns.  It  is  her  high  privilege  to  define  and 
regulate  all  its  relationships  and  obligations,  and  thus 
sweetening  the  very  fountain  of  human  existence,  to  make 
that  existence  the  richest  blessing.  If  then  religion, 
preceding  in  her  very  nature,  as  she  does  by  her  obliga- 
tions, all  external  civil  establishments,  alone  dares  to  sit  as 
empress  upon  the  family  throne,  and  to  rule  its  inmates  by 
her  wise  and  benevolent  sceptre ;  who  does  not  see,  that 
every  thing  having  the  remotest  tendency  to  weaken  her 
dominion,  poisons  the  very  springs  of  life,  and  introduces 


•J"J  PRESENT    STATE 

incij)ient  anarcliy  and  confusion  among  tlie  societies  of 
men?  The  very  parent  of  the  cliurch,  and  the  firmest 
friend  of  the  state,  she  prepares  her  family  subjects  botli 
for  the  one  and  the  other.  By  maintaining  a  most  inva- 
riably just  government,  she  prepares  the  inmate  of  the 
family  either  to  rule  well  himself,  or  to  submit  with  prompt- 
ness to  a  superior  administration.  The  family  is  the  very 
school  and  nursery  of  both  church  and  state.  Here 
those  intellects  receive  their  birth,  and  those  principles 
their  direction,  which  afterwards  determine  the  destinies 
of  men.  Here  lie  encradlcd,  the  renowned  statesman,  the 
eloquent  orator,  the  profound  sage,  the  able  theologian, 
the  chanting  bard,  the  burning  seraph  and  the  wailing 
fiend.  Thus  the  family  is  not  only  the  fountain  of  all 
human  societies,  and  its  simple  elements  the  sturdy  princi- 
ples of  mighty  governments,  but  it  is  the  very  source  from 
which  are  peopled  the  worlds  of  happiness  and  woe.  This 
being  the  fact,  it  is  not  only  easy  to  see,  that  the  Supreme 
Legislator  must  have  guarded  this  institution  in  a  peculiar 
degree,  but  that  every  attempt,  either  direct  or  indirect,  to 
throw  down  or  weaken  the  bulwark  he  has  thus  placed 
around  it,  is  as  dangerous  to  human  society,  as  it  is  offen- 
sive to  God.  Now,  that  infant  consecration  is  the  great 
visible  and  defined  rampart  that  God  has  thrown  around 
the  family,  is  evident  from  its  very  nature.  Those  obliga- 
tions which  grow  out  of  the  relationships  existing  between 
parent  and  child,  are  latent  and  often  overlooked.  But  in 
the  ordinance  of  infant  baptism,  they  are  recognized  and 
embodied  in  a  visible  form.  The  parent  acknowledges 
before  God,  that  he  perceives  them,  and  that  he  feels  the 
duties  which  they  originate.     The  ordinance  of  infant 


OF    THE    SUBJECT.  23 

dedication  being  thus  the  embodying  and  recognition  of 
more  unperceived  obligations,  becomes  in  efficiency  what 
the  obligations  themselves  are.  In  fact,  it  is  but  those 
obligations  collected  in  a  set  form  and  exhibited  before  the 
mind.  Now,  that  the  undermining  or  shaking  of  the  ordi- 
nance of  infant  membership,  is  but  the  undermining  and 
shaking  of  the  obligations  existing  between  parents  and 
children  is  plain,  since,  as  has  been  shown,  the  one  is  in 
form  what  the  other  is  in  principle.  They  stand  in  the 
very  same  relation  to  each  other,  that  the  public  ordinances 
of  religion  do  to  its  more  latent  obligations.  Now,  he  must 
be  a  novice  in  understanding  as  well  as  in  observation, 
who  does  not  at  once  perceive,  that  the  man  who  destroys 
the  external  ordinances  of  religion,  destroys  likewise  its 
internal  principles.  They  stand  or  fall  together.  Just  so 
he  who  destroys  the  family  ordinance  of  Psedobaptism — 
that  sacred  bulwark  which  a  wise  God  has  thrown  around 
the  early  elements  of  society,  does  at  the  same  time  injure 
and  corrupt  the  religion  of  the  family. 

That  the  prevailing  abuses  of  this  ordinance  should 
have  injured  family  discipline  and  piety,  and  thus  have 
perverted  the  very  elements  o.f  society,  is  as  natural  as  it 
is  lamentable.  These  injurious  effects  are  first  to  be 
noticed  in  the  families  of  believing  parents  themselves. 
As  their  notions  on  the  subject  under  discussion  have  been 
loose,  so  they  have  misunderstood  the  spirituality  of  their 
relationship  to  their  children,  and  have  selected  as  the  end 
of  early  education,  objects  perfectly  foreign  to  the  design 
of  God.  Thus,  mistaking  the  very  design  of  juvenile 
training,  they  have  erred  in  every  other  particular ;  and 


24  rUESEN'T    STATE 

have  often  made  their  offspring  prominent  in  any  thing 
but  virtue  and  holiness.  This  fundamental  error  naturally 
renders  family  order  exceedingly  irregular  and  lax. 
Children,  whom  it  is  the  purpose  of  God  according  to  this 
institution,  to  have  trained  up  in  his  fear,  are  neglected, 
unrestrained,  uninstructed,  and  often  become  the  most 
giant-like  of  sinners.  They  know  religion  but  to  hate  it ; 
and  recognize  its  institutions  but  to  trample  them  under 
foot.  That  this  is  lamentably  the  state  of  things  now  in 
the  world,  I  appeal  to  the  observation  of  every  one, — and 
that  it  is  worse  in  those  sections  of  country  where  the 
ordinance  of  infant  baptism  is  but  little  understood  or 
violently  opposed,  I  also  appeal  to  the  consciences  of  any 
who  have  observed. 

Now,  this  being  the  state  of  family  government  among 
the  pious  themselves,  the  state  of  things  becomes  worse 
among  the  impenitent  and  unbelieving.  From  whatever 
cause  it  arises,  it  is  nevertheless  true,  that  men  of  the 
world  always  suppose,  that  there  should  be  a  certain  grada- 
tion between  the  pious  and  the  wicked.  Some  too  seem 
to  observe  this  gradation  with  the  exactest  scrupulosity. 
They  mark  and  accurately  define  the  ground  which  lies 
between  Christian  obligation  and  natural  licentiousness. 
They  are  extremely  exact  not  to  be  too  pious — not  to  ap- 
proach too  nigh  the  church.  And,  as  this  is  true  of  indi- 
viduals, so  it  is  likewise  true  of  families.  Wherever, 
therefore,  there  is  great  laxity  of  domestic  government 
among  the  pious,  there  will  exist  still  greater  latitudinarian- 
ism  on  this  point  amongst  the  ungodly.  And  this  is  inva- 
riably the  fact.     The  church  must  ever  form  the  manners 


OF    THE    SUBJECT.  25 

of  the  world.  Wherever,  then,  the  state  of  morals  is  defi- 
cient in  a  church,  either  in  individuals  or  families,  the 
state  of  things  must  be  deplorably  bad  out  of  the  church. 

8.  Great  irregularity  in  the  church  is  likewise  an  evil 
connected   with   the  existing   state  of  the    institution  of 
Paedobaptism,  and  immediately  growing  out  of  it.     God 
certainly  has  made  the  family,  not  only  the  introductory 
institution   into  the  state,  but  into  the  church  also.     The 
family  stands  in  the  same  relation  to  the  church,  that  the 
church  itself  bears  to  Heaven.     Man  is  a  moral  being, 
whose  principles  and  character  are  in  a  very  great  degree 
the  result  of  habit.     It  is  easy  for  him  to   yield  to  his 
previously  formed   habits ;    it   is   difficult  to  resist  them. 
Now,  although  the  transfer  of  man  from  a  state  of  unbelief 
to  one  of  faith,  involves  in  it  a  change  in  his  habits  to  a 
certain  extent ;  yet  does  it  by  no  means  change   at   all 
many   of   them,   nor    does    it    always    eradicate    others. 
Habits  become  in   a  certain  sense  parts  of  our  physical 
nature.     As,  therefore,  in  conversion,  there  is  no  change 
of  our  physical   natures,  save   as  to  their  tendencies  and 
uses  ;  so  the  change  in  our  habits  are  not  always  as  tho- 
rough as  is  imagined.     Some  of  them  fall   into  alliance 
with  the  new  principle  which  is  superinduced  in  the  soul 
by  grace,  others,  again,  fall  under  the  standard  of  the  old 
man,  and  often  become  his  most  chosen  champions.     This 
then  being  the  very  nature  of  man,  it  is  easy  to  perceive 
that  unless  the  family  society  be  applied  to  its  appropriate 
ends — the  training  of  men  for   more  elevated  spheres — 
its   members   must  be   but  illy  fitted  to  act  their  parts  in 
those  higher  responsibilities  to  which  they  are  called.    The 
offspring  of  such  households  never  can  be  prepared  for  the 


20  PRESENT    STATE 

faithful  and  proper  discharge  of  the  superior  and  more 
solomn  duties  of  the  cliurch.  In  the  first  place,  they  must  be 
but  novices  in  information.  Having  never  learned,  how  can 
they  know  ?  Having  never  been  faithfully  indoctrinated 
in  the  truths  of  Revelation,  how  can  they  possibly  under- 
stand those  truths  ?  In  the  second  place,  their  vicious 
practices  will  have  a  vast  advantage  over  their  virtuous 
principles.  The  latter  have  but  recently  been  introduced 
into  the  soul — the  former  have  long  been  its  inmates.  The 
one  are  measurably  weak,  the  other  have  become  inveterate 
by  age.  Thus  the  spiritual  warfare  is  commenced  with  a 
great  disadvantage.  Sin  has  so  intrenched  itself  in  its 
almost  impregnable  fortresses,  that  though  the  soul  is  by 
special  contract  given  to  holiness,  yet  is  the  possession  of 
the  territory  enjoyed  by  the  superinduced  principle,  rather 
future  and  certain,  tlian  immediate  and  complete.  The 
soul  thus  resembles  the  countries  given  to  ancient  Israel, 
but  still  held  in  possession  by  their  enemies,  whose  inhabi- 
tants were  numerous,  and  whose  cities  were  walled  up  to 
heaven — though  given  to  Israel  by  Divine  promise,  yet, 
under  the  dominion  of  inveterate  foes  in  point  of  fact. 
Men  under  such  circumstances  never  can  be  regular,  holy, 
and  useful  Christians,  in  any  great  degree.  They  are 
saved  but  as  by  fire  ?  Another  evil  to  the  church  growing 
out  of  neglected  family  discipline  is,  that  such  members 
make,  often,  neither  good  rulers  nor  subjects.  Having 
never  been  properly  instructed  in  the  nature  and  mode  of 
moral  government,  it  is  impossible  for  them  tu  administer 
it  aright.  And  having  never  been  properly  under  its  con- 
trol, it  is  not  very  likely  they  will  be  the  most  tractable 
under  its  influence.     Thus,  they  are  not  only  likely  to  in- 


OF    THE    SUBJECT.  27 

troduce  the  same  evils  into  their  own  families  when  parents, 
but  to  introduce  them  likewise  into  the  kingdom  of  Jesus 
Christ,  when  they  become  members  of  that  kingdom. 
That  those  evils  do  now  very  greatly  exist  in  the  church, 
is  evident.  Very  great  irregularity  and  insubordination, 
lamentably  characterize  the  churches  of  the  present  day. 


LECTURE    II. 


METHODS    OF    REMOVING    THE    ABOVE    EVILS. 

If  what  has  been  stated  above,  be  any  thing  like  a 
correct  representation  of  the  present  state  of  things  in 
reference  to  the  institution  under  discussion,  surely  it  must 
be  most  desirable  to  have  these  evils  removed.  The  fol- 
low^ing  lecture  will  therefore  be  devoted  to  a  brief  specifi- 
cation of  some  of  the  modes  by  which,  it  is  hoped,  this 
ordinance  may  be  vindicated  from  its  present  abuses,  and 
be  made  to  hold  that  prominence  in  the  church  which  its 
value  demands,  and  its  gracious  author  intended. 

1.  My  first, remark  is,  that  more  real  importance  must 
be  attached  to  the  ordinance  itself.  Men  are  prone  to 
extremes.  Because  the  types  and  ceremonies  of  the  an- 
cient Jews  measurably  retired  at  the  introduction  of  Chris- 
tianity ;  and  really  seem  in  the  discussions  of  the  New  Tes- 
tament to  be  placed  even  below  their  real  though  former 
value  ;  and  because  the  Romish  hierarchy  have  introduced 
many  false  symbols  into  the  Christian  church ;  and  proba- 
bly because  men  in  all  ages  have  been  inclined  to  super- 
stition on  these  several  accounts,   many  at  the  present 

day  seem  to  place  but  the  slightest  value  upon  external 
3* 


30  METHODS    OF    REMOVING 

forms.  But  does  not  the  very  fact,  I  would  ask,  that  God 
has  always  connected  external  symbols  with  his  worship, 
and  that  men  have  been  prone  to  multiply  them,  demon- 
strably show,  that  their  necessity  is  deeply  inlaid  in  the 
very  nature  of  things.  Why  is  it,  too,  that  the  present 
state  of  things  exerts  such  an  engrossing  influence  over 
men,  if  it  be  not,  that  "  temporal  things  are  things  that  are 
seen."  The  very  tangibility  of  worldly  avocations  gain 
them  attention,  and  give  them  importance.  And  the  very 
same  principle  obtains  in  matters  of  religion.  What 
makes  symbols  useless  and  vague,  and  even  ridiculous,  is 
their  not  being  of  divine  appointment.  I  appeal  to  any 
man,  if  the  solemn  stillness  of  a  Christian  sabbath  where 
it  is  properly  observed,  or  the  evangelical  celebration  of  the 
Lord's  supper,  or  the  proper  administration  of  Christian 
baptism,  does  not  strike  his  soul  in  tones  of  eloquence  to 
which  no  human  tongue  in  mere  description  is  adequate. 
In  all  such  cases  the  senses  assist  the  mind,  and  the  im- 
pression of  the  truth  becomes  irresistible.  It  is  true,  that 
it  is  the  ultimate  influence  of  truth  upon  the  heart  and 
conscience  that  is  of  real  and  abstract  value;  but,  then,  if 
the  visibility  of  its  form  be  the  best  method  of  reaching  the 
heart  and  conscience,  the  external  symbol  which  affords 
that  visibility  is  likewise  of  proportional  importance.  The 
implanting  of  truth  in  the  mind,  is  the  end  of  religious  in- 
struction ;  but  in  order  to  this,  visible  types  become,  though 
not  the  only,  yet  an  important  yneans. 

The  importance  of  imagery  in  divine  worship  being 
thus  sanctioned  by  God  himself  in  every  age  of  the  church, 
as  well  as  deeply  founded  in  the  very  nature  of  man,  the 
only  question  as  to  the  importance  of  any  external  ordi» 


THE    ABOVE    EVILS.  31 

nance  whatever,  is,  whether  it  be  of  divine  appointment. 
This  being  proved,  the  value  of  the  ordinance  is  at  once 
established,  nor  can  any  debates  whatever  as  to  the  non- 
essentiality  of  the  ordinance  to  salvation  at  all  interfere 
with  its  importance  to  the  ends  for  which  it  was  appointed. 
That  there  may  be  salvation  without  the  administration  of 
a  certain  gospel  ordinance  is  evident ;  but,  that  that  same 
gospel  ordinance  may,  in  a  certain  connection  of  causes 
and  events,  be  essential  under  given  circumstances  to  the 
salvation  of  the  soul,  is  likewise  evident.  Now,  with  most 
of  those  to  whom  I  am  addressing  these  pages,  it  is  admit- 
ted to  be  a  revealed  duty,  that  a  believing  parent  should 
baptize  his  offspring.  The  divine  obligation  to  observe 
this  ordinance  is  admitted ;  and  yet,  compliance  with  it  is 
regarded  as  merely  optional,  as  of  but  little  value.  And  it 
is  this  very  conduct  on  the  part  of  many  Paedobaptists  that 
has  gained  them  the  unenviable  title  of  "blind  guides  to 
the  blind."  It  is  this  very  inconsistency  that  has  started 
the  surmise  in  some,  and  the  unblushing  charge  in  others, 
that  they  are  holding  to  an  absolute  and  superstitious  rite, 
the  authority  of  which  they  cannot  establish,  and  the  bene- 
fits of  which  they  cannot  appreciate. 

But  to  undervalue  and  neglect  the  ordinance  of  infant 
baptism,  is  not  only  to  sin  against  God,  but  against  the 
rights  of  our  children.  Have  they,  according  to  the  gra- 
cious purpose  of  God,  a  right  to  church  membership? 
Have  they  a  right  to  the  united  prayers  and  efforts  of  a 
praying  community  in  their  behalf?  Have  they  a  gracious 
and  natural  right  to  a  most  pious  religious  training  1  Have 
they  offered  to  ihem  through  their  parents  all  the  benefits 
of  the  new  and  everlastincr  covenant  ?     Is  God  willing,  in 


,32  METHODS    OF    REMOVING 

this  method,  to  become  in  a  peculiar  sense  their  God  and 
Father?  Do  our  children  enjoy  all  these  advantages,  both 
by  natural  and  divine  right?  If  so,  how  sacrilegious,  how 
awfully  sinful,  the  conduct  by  which  all  these  advantages 
become  a  mere  nullity,  or,  I  had  better  say,  a  curse !  Oh 
if  I  had  power  to  awaken  a  church  to  a  deep  concern  for 
an  ordinance  of  God,  almost  become  obsolete  by  neglect; 
if  I  could  arouse  in  parents  a  proper  interest  on  this  sub- 
ject, I  would  roll  jny  voice  from  one  border  of  Zion  to  an- 
other,— I  would  call  upon  the  fathers,  now  as  grey  with 
wisdom  as  with  age,  and  our  pioneers  in  the  ways  of 
righteousness  and  duty, — I  would  call  upon  the  sturdy 
watchman  on  Zion's  walls, — I  would  call  upon  those  who 
are  appointed  the  guardians  of  the  purity  and  truth  of  the 
church,  and  I  would  call  upon  parents  by  whose  neglect 
the  dear  lambs  of  the  flock  have  held  too  long,  unequal 
contests  with  the  wolves  and  the  bears  that  prowl  around 
the  Saviour's  fold, — I  would  call  upon  all,  to  awake  to 
the  importance  of  this  neglected  institution. 

2.  A  second  method  to  remove  the  evils  in  question  is, 
that  the  wise  and  good  of  our  church  should  bestow  more 
time  and  talent  in  the  clear  and  scriptural  elucidation  of 
this  ordinance.  Much  has  been  written,  and  well  written, 
we  are  aware,  in  its  defence;  but  still,  we  think  ourselves 
supported  by  fact  in  the  statement,  that  the  subject  has 
not  received  from  divines  that  profound  attention,  and  that 
deep  research,  which  its  great  importance  and  existing 
state  loudly  demand.  The  principles  of  the  institution 
need  to  be  more  thoroughly  examined,  its  duties  more 
clearly  unfolded,  and  the  scriptural  facts  which  assert  its 
divine   authority,   more  closely  and   strikingly  arranged. 


THE    ABOVE    EVILS.  33 

Nor  need  any  suppose  that  the  subject  has  been  exhausted. 
Like  most  other  revealed  principles,  it  will  admit  of  indefi- 
nite explication.  I  am  one  of  those  who,  so  far  from  be- 
lieving that  the  present  fund  of  information  on  hand,  ex- 
cludes future  discovery  and  progress,  firmly  believe,  that 
this  very  fact  but  invites  to  greater  improvements  and  en- 
sures success.  Nature,  Providence,  and  Revelation,  the 
three  great  volumes  in  which  God  has  revealed  himself  to 
man,  partaking  much  of  that  mysteriousness  which  invests 
the  divine  nature ;  while  they  contain  much  that  is  plain, 
and  much  that  has  been  discovered,  contain  likewise  much 
that  is  obscure  and  not  understood.  The  truths  of  revela- 
tion resemble  infinite  lines  projected  from  the  throne  of 
God,  and  terminated  at  the  earth.  Now,  although  such 
lines  might  appear  simple  and  plain  in  their  earthly  termi- 
nations, yet,  as  they  should  be  pursued  into  the  divine 
mind  itself,  they  would  become  infinitely  grand  and  mys- 
terious. Thus  the  truth  which  a  lisping  child  may  under? 
stand  in  its  terrestrial  disclosures,  the  burning  seraph  may 
in  vain  attempt  to  comprehend  in  its  divine  origination. 
Yet  as  it  is  right  for  that  child  to  grasp  those  plainer  points, 
so  it  is  right  for  that  more  exalted  intelligence  to  contem- 
plate and  examine  its  more  hidden  principle.  Now,  the 
ordinance  of  infant  membership  must  have  as  its  fixed  ba- 
sis, certain  established  principles — certain  reasons,  either 
in  the  nature  of  things  or  their  connection,  upon  which  it 
rests.  God  is  an  infinitely  intelligent  being  :  he  never  acts 
but  from  the  wisest  and  best  of  motives.  And  even  many 
of  those  things  in  his  conduct  which  appear  to  us  to  be  but 
arbitrary,  are  the  results  of  the  most  permanent  and  im- 
portant principles.     This  then  being  the  case  with  this 


34  METHODS    OF    REMOVING 

institution,  as  with  all  others,  the  tracing  and  defining  of 
these  princij)Ies,  and  deducing  thence  the  appropriate 
practical  results,  must  he  a  field  of  investigation  on  this 
subject,  as  interesting  as  it  would  be  valuable.  Besides, 
the  revealed  obligation  of  this  ordinance  standing,  in  a 
great  degree,  on  the  connection  between  the  Jewish  polity 
and  the  Christian  church ;  the  Old  and  the  New  Testa- 
ments, to  ascertain  and  exhibit  those  grand  and  leading 
principles  which  pervade  each  of  these  systems;  and  espe- 
cially to  show,  that  that  upon  which  this  institution  rests, 
is  one  of  them;  must  furnish,  from  the  very  nature  of  the 
subject,  scope  for  the  acutest  intellect,  and  advantage  suffi- 
cient for  the  most  aspiring  mind.  The  collection,  too,  of 
all  the  revealed  facts  that  support  this  institution,  and  their 
clear  and  proper  arrangement,  furnish  likewise  a  large  and 
interesting  field  of  inquiry. 

Nor  let  it  be  objected  to  here,  that  such  procedure  is 
more  apt  to  establish  a  particular  theory,  than  to  ascertain 
truth.  The  method  by  which  most  of  the  splendid  errors 
that  now  obtain,  gained  their  existence  was,  the  renuncia- 
tion o^  fundamental  principles  in  the  investigation  of  truth 
But,  if  on  the  contrary,  these  be  always  adhered  to,  and  be 
but  the  test  of  more  remote  discoveries,  then  the  boldest 
attempts  of  intellect  in  the  unfolding  of  that  which  is  dark 
and  mysterious,  will  always  be  safe  and  profitable.  This 
has  been  the  method  by  which  all  true  philosophers  have 
guided  their  inquiries,  and  this  is  the  mode  of  investiga- 
tion pursued  by  all  sound  and  truly  able  divines.  This  is 
the  very  course  that  nature  herself  points  out — and  it  is 
the  only  one  by  which  we  may  aspire  and  yet  be  safe. 
Nor  let  it  be  objected,  that  this  subject  is  so  invested 


THE    ABOVE    EVILS.  35 

with  religious  controversy,  that  it  is  not  only  unpleasant  of 
investigation,  but  that  such  investigation  is  likely  to  lead 
to  deleterious  consequences.  What  doctrine  or  duty,  I 
would  ask,  in  these  days,  is  not  associated  with  disputes  ? 
If,  therefore,  we  must  not  investigate  for  fear  of  debate 
and  contradiction,  then  must  we  renounce  altogether  our 
efforts  after  the  discovery  of  truth.  Besides,  controversy 
itself  when  fairly  conducted  but  elicits  the  truth.  It  is 
like  the  efforts  of  gold-diggers  after  the  pure  metal.  All 
that  those  who  oppose  us  can  require,  is,  but  courtesy  and 
candor — and  surely  no  mind  incapable  of  either,  is  fit  to 
enter  upon  this  or  any  other  field  of  investigation.  Let, 
then,  those  minds,  which  have  been  less  usefully  employed 
in  researches  after  truth  elsewhere,  be  turned  with  all 
their  energies  to  this  more  important,  because  more  practi- 
cal field  of  inquiry.  Let  the  subject  be  more  ably,  more 
thoroughly  handled,  and  let  it  be  placed  before  our 
churches  in  a  more  visible  and  tangible  form. 

3.  A  third  method  of  removing  the  evils  in  question, 
is,  that  our  church  judicatories  be  more  strict  in  enforcing 
compliance  with  this  part  of  our  excellent  Confession  of 
Faith.     This  embraces  four  particulars. 

First,  That  the  supervision  and  general  control  of 
higher  judicatories  be  more  decided  and  distinct  on  this 
part  of  our  Discipline.  Our  church  iscertainly  oneof  the 
best  representative  governments  on  earth.  In  its  very 
construction  it  is  equally  guarded  against  both  tyranny 
and  licentiousness — it  enjoys  uniformity  yet  freedom. 
Still  in  the  hands  of  its  administrators  it  may  be  supposed 
capable  of  suffering  from  either  of  these  sources.  Now 
that  under  existing  circumstances  it  is  more  liable  to  suf- 


30  METHODS    OF    REMOVING 

fer  from  the  latter  than  from  the  former  evil  is  evident. 
We  not  only  live  under  a  free  civil  government — but  this 
is  enipliatically  an  age  of  free  discussion.  Every  one,  too, 
is  anxious  to  enter  the  list  and  rear  his  trophy.  The 
extent  also  of  our  territory  is  very  great — our  numbers 
large  and  our  manners  and  customs  different.  Now  that 
under  these  circumstances  we  are  more  apt  to  .split  than 
combine — to  introduce  error  rather  than  to  be  too  strict  in 
the  enforcement  of  truth,  is  perfectly  manifest.  This  being 
the  case,  and  our  higher  judicatories  being  expressly 
formed  to  prevent  these  evils,  and  to  maintain  the  "unity" 
of  the  whole  church,  it  certainly  is  obligatory  on  them  to 
be  very  cautious  and  accurate  in  their  supervision,  the 
more  so,  because  silence  in  them  at  the  introduction  of 
error,  either  in  practice  or  doctrine,  will  be  regarded  as 
sanction  of  those  errors,  by  our  very  highest  ecclesiastical 
courts. 

On  the  subject  under  debate,  our  Confession  of  Faith, 
which  is  the  standard  of  our  highest  courts  as  well  as  of 
ordinary  membership,  is  very  explicit  and  excellent.  In 
chap,  x.xviii,  sec.  iv,  it  employs  these  words :  "  Not  only 
those  who  do  actually  profess  faith  in,  and  obedience 
unto  Christ,  but  also  the  infants  of  one  or  both  believing 
parents  are  to  be  baptized."  In  the  answer  to  the  166th 
question  of  the  larger  catechism,  it  thus  exhibits  the  senti- 
ments of  our  church.  "  Baptism  is  not  to  be  administered 
to  any  that  are  out  of  the  visible  church,  and  so  strangers 
from  the  covenant  of  promise,  till  they  profess  their  faith  in 
Christ,  and  obedience  to  him  :  but  infants  descending  from 
parents,  either  both  or  but  one  of  thern,  professing  faith  iV 
Christ,  and  obedience  to  him,  arc  in  that  I'csjiect  within  the^ 


THE    ABOVE    EVILS.  37 

covenant,  and  are  to  he  baptized."  In  chap,  vii  of  the  Di- 
rectory for  Worship,  the  mode  of  baptizing  the  child  is 
particularly  delineated.  Among  other  things,  it  is  there 
specially  taught,  that  "  Baptism  is  not  to  be  unnecessarily 
delayed;"  that  "It  is  usually  to  be  administered  in  the 
church,"  though,  under  extraordinary  circumstances,  it 
may  "be  expedient  to  administer  it  in  private  houses." 
The  minister,  too,  is  there  enjoined  to  explain  to  his  audi- 
ence its  authority,  nature,  and  benefits,  as  well  as  to  en- 
force upon  the  parents  its  appropriate  duties.  In  chap, 
ix,  and  i,  of  the  same  Directory,  it  is  clearly  stated,  that 
"  children  born  within  the  pale  of  the  visible  church,  and 
dedicated  to  God  in  baptism,  are  under  the  inspection  and 
government  of  the  church,  and  are  to  be  taught  to  read  and 
repeat  the  Catechism,  the  Apostle's  Creed,  and  the  Lord's 
Prayer.  They  are  to  be  taught  to  pray,  to  abhor  sin,  to 
fear  God,  and  to  obey  the  Lord  Jesus  Christ.  And  when 
they  come  to  years  of  discretion,  if  they  be  free  from  scan- 
dal, appear  sober  and  steady,  and  to  have  sufficient  know- 
ledge to  discern  the  Lord's  body,  they  ought  to  be  informed 
it  is  their  duty  and  their  privilege  to  come  to  the  Lord's 
supper." 

Now,  certainly,  the  charge  of  obscurity  on  this  subject 
cannot  be  brought  against  this  venerable  standard  of  doc- 
trine and  discipline.  What  is  necessary  is,  that  its  teach- 
ings be  heard  and  complied  with.  And  if  the  question  be 
asked,  how  are  the  high  judicatories  to  extend  their  super- 
vision and  control  over  this  ordinance  ?  my  reply  is,  in  the 
same  way  that  they  extend  them  over  any  other  branches 

of  our  discipline.     Let  them  only  make  it  a  matter  of  suffi- 

4 


38  METHODS    OF    TIEMOVING 

cient  importance,  and  the  mode  of  its  accomplishment  will 
be  easy  cnou<ih. 

A  s^fcoiid  particular  embraced  in  the  preceding  article 
is,  that  more  ])ains  be  taken  to  instruct  candidates  for  the 
ministry  in  the  nature  and  authority  of  this  ordinance,  pre- 
viously to  their  being  ordained  bishops  or  evangelists.  Our 
church  has  always  held  and  maintained,  in  her  theory  at 
least,  the  great  importance  of  eminent  ministerial  qualifi- 
cation. The  importance  of  this  must  be  obvious  to  all. 
But  still,  in  many  cases,  young  men  have  been  thrust  into 
the  ministry,  but  with  very  little  furniture  for  their  great 
and  arduous  work.  In  all  such  cases,  their  views  of  this 
ordinance,  which  forms  the  subject  of  these  treatises,  as 
well  as  of  other  gospel  truths  and  ordinances,  must  of 
course  be  superficial.  Nor  will  the  evil  stop  with  them. 
They  will  introduce  great  irregularity,  and  often  great 
errors  into  the  churches  over  which  they  preside.  But 
even  in  the  most  elaborate  preparations  for  the  gospel 
ministry  amongst  us,  it  is  to  be  feared,  that  this  institution 
is  not  sufficiently  made  a  matter  of  study.  I  would  not 
have  it  raised  to  an  improper  prominence  in  a  theological 
course.  But  I  do  contend,  that  it  should  hold  its  own 
appropriate  importance.  This  importance,  it  is  my  firmest 
conviction,  is  generally  denied  it. 

Thirdly,  there  should  also  be  more  pains  taken  in  the 
ordaining  of  elders.  The  eldership  in  our  church  is  an 
important  auxiliary  to  the  ministry.  They  are,  I  think,  in 
the  view  of  our  Confession  of  Faith,  as  well  as  of  the  word 
of  God,  every  thing  that  ministers  are,  with  the  exception 
of  preaching  and  the  administration  of  the  ordinances. 


THE    ABOVE    EVILS.  39 

Certainly,  then,  they  ought  to  be,  not  only  pious  and  zeal- 
ous men,  but  orthodox  and  intelligent.  If  they  should 
not  go  regularly  through  a  theological  course  in  one  of 
our  seminaries,  they  at  least  should  study  closely  and  accu- 
rately the  word  of  God,  the  Confession  of  Faith,  and  the 
various  doctrines,  duties,  and  practices,  common  to  Pres- 
byterianism.  In  fact,  these  are  the  very  men  from  whom 
we  are  to  expect  the  greatest  advantage,  or  to  derive  the 
greatest  harm.  They  are  not,  like  the  minister  of  a  par- 
ticular congregation,  one,  but  many.  They  are,  too,  the 
representatives  of  the  people  ;  they  mix  more  in  their  socie- 
ty, and  are  less  chargeable  with  "priestcraft,"  than  minis- 
ters are.  It  is,  too,  through  that  lower  judicatory,  in  which 
they  are  generally  more  numerous  than  the  ministers, 
that  persons  are  introduced  into  our  church.  They  thus, 
in  a  very  significant  sense,  keep  "the  keys"  of  the  Presby- 
terian church, — admit  or  reject  whom  they  may.  Now 
under  such  circumstances,  it  is  of  essential  importance, 
that  they  be  good  theologians,  as  well  as  pious  and  active 
Christians.  And  we  hesitate  not  to  say,  that  that  church 
which  has  elected,  and  that  minister  who  has  ordained  an 
elder,  unacquainted  with  the  doctrines  and  forms  of  our 
church,  has  abused  that  church,  and  perverted  the  very 
nature  of  the  eldership,  as  well  as  deeply  afflicted  them- 
selves. 

But  fourthly,  more  accuracy  should  be  observed  in  the 
admission  of  private  members.  The  very  hurried  and 
irregular  mode  of  introducing  members  into  our  churches, 
which  now  exists  to  a  very  great  extent,  is  an  evil  which 
cannot  be  too  much  deprecated.  Our  church  system  is 
very  organic.     It  contemplates  a  regular  training  previous 


40  METHODS    OF    REMOVING  '' 

to  the  admission  of  members.  When,  therefore,  we  venture 
on  new  territory,  and  take  those  into  our  bosom  who  have 
never  enjoyed  such  regular  training,  it  becomes  us  to  be 
exceedingly  cautious.  There  often  may  exist,  along  with 
an  apparent  but  spurious  conversion,  the  most ya^a/ errors  ; 
and  there  often  may  exist  along  with  real  conversions, 
most  mischievous  errors.  If,  then,  persons,  under  such  cir- 
cumstances, be  introduced  into  the  church,  and  from 
possessing  some  brilliant  qualities,  should  be  made  officers 
in  the  church,  the  evil  becomes  almost  incurable.  Instead 
of  introducing  in  such  a  case  a  helper  into  our  Christian 
community,  we  have  introduced  but  a  viper,  to  distress  and 
annoy  us.  It  is  in  this  way,  that  our  church  in  most  new 
countries,  resembles  Jacob's  herds,  or  Joseph's  coat, — it 
has  many  colors,  both  in  doctrine  and  practice.  And  pro- 
bably, if  the  truth  were  ascertained,  on  no  doctrine  and 
duty  are  we  more  irregular,  than  on  those  in  question.  So 
great  is  the  evil  now,  that  many  members,  and  many  eld- 
ers, (and  for  shame  I  say  it,)  many  ministers  too,  seem  to 
doubt,  whether,  according  to  our  discipline,  the  baptism  of 
the  parent  necessarily  involves  the  baptism  of  his  child, — 
and  whether  it  be  not  consistent  enough  with  Presbyteri- 
anism,  to  fill  the  church  with  pfudo-unbaptizing  members  ! 
The  only  remedy  to  such  an  evil,  is  for  church  sessions  to 
keep  the  keys  better. 

4.  Another  mode  of  remedying  the  abuses  of  the  ordi- 
nance of  paedobaptism  is,  for  it  to  be  more  frequently  and 
more  forcibly  exhibited  from  the  pulpit.  The  pulpit  is  an 
admirable  means  of  inculcating  divine  truth.  Men  as  a 
multitude  are  not  too  much  given  to  reading.  They  espe- 
cially will  read  nothing,  or  very  little,  that  conflicts  with 


THE    ABOVE    EVILS.  41 

their  prejudices  and  prepossessions.     This  being  the  case, 
their  prejudices,  and  prepossessions  and  ignorance  are  to 
be  assailed  from  the  sacred  desk.     What  would  become  of 
the  Gospel  if  it  were  not  preached  ?     And  what  would  be- 
come of  any  doctrine  or  ordinance  of  the  Gospel,  if  ex- 
cluded from  the  pulpit  1     Not,  therefore,  to  introduce  the 
subject  of  Infant  Baptism  into  the  desk,  is  but  to  preach 
the  Gospel  partially ;  or  rather,  it  is  but  to  surrender  a 
Gospel  ordinance  of  infinite  value,  to  the  false  delicacy  of 
a  man-pleasing  spirit ;  and  thereby  to  yield  the  victory  to 
the   adversary  without  even   an  effort  to  obtain  it.      No 
sectary  by  feeling  or  practice,  I  am  farthest  possible  from 
urging  the  indiscriminate  and  injudicious  introduction  of 
this  or   any  other   subject  into  the   pulpit.      The  whole 
Gospel  is  ta  be  preached   discreetly  ;  and  certainly  this 
institution  also.     I  do  insist,  however,  upon  the  more  fre- 
quent and  lucid  discussion  of  this  topic  in  the  presence  of 
our  ordinary  audiences.     And,  I  insist  upon  it,  on  account 
of  its  intrinsic  value,  its  neglected  state,  and  its  frequently 
occurring  practical  obligations.     Our  people  will  not  com- 
ply with  an  ordinance,  the  nature  and   benefits  of  which 
they  do  not  perceive  :  nor  can  they  be  expected  to  perceive 
the  advantages  and  obligations  of  an  institution,  in  which 
they  have  never  been  properly  instructed.     Nor  let  it  be 
objected  against  this  course,  that  our  assemblies  are  mixed, 
and  therefore,  it  would  be  unpleasant  to  discuss  such  a 
subject.    If  we  wait  until  our  audiences  are  all  harmonious, 
then  shall  we  be  compelled  to  relinquish  very  much,  if  not 
all,  of  Gospel  truth.     Only  let  us  discuss  the  subject  in  a 
proper  manner  and  with  a  proper  spirit,  and  then  leave  the 

result  with  God.     If  it  be  asked,  how  often  should  this 

4* 


42  METHODS    OF    REMOVING 

discussion  be  introduced  before  an  audience,  my  answer 
is,  just  so  often  as  to  keep  them  well  informed  on  the 
subject.  This  will  require  greater  frequency  in  some 
churches,  less  frequency  in  others. 

5.  Another  important  method  of  removing  these  evils, 
is,  frequently  and  carefully  to  instruct  baptized  children.  In 
our  Directory  for  Worship,  as  above  quoted,  it  is  particu- 
cularly  stated,  that  "  children  born  within  the  pale  of  the 
visible  church,  and  dedicated  to  God  in  baptism,  are  under 
the  inspection  and  government  of  the  church,  and  are  to 
be  taught  to  read  and  repeat  the  Catechism,  the  Apostle's 
Creed,  and  the  Lord's  Prayer.  They  are  to  be  taught  to 
pray,  to  abhor  sin,  to  fear  God,  and  to  obey  the  Lord  Jesus 
Christ.  And  when  they  come  to  years  of  discretion,  if 
they  be  free  from  scandal,  appear  sober  and  steady,  and 
to  have  sufficient  knowledge  to  discern  the  Lord's  body, 
they  ought  to  be  informed  it  is  their  duty  and  their  pri- 
vilege to  come  to  the  Lord's  Supper, 

A  large  portion  of  the  above  duties  must  of  course  de- 
volve upon  the  parent.  It  is  through  the  double  relation- 
ship in  which  he  stands  to  God  and  his  child  to  him,  that 
his  offspring  is  admitted  to  baptism.  His  child,  too,  is 
immediately  under  his  control,  and  almost  ever  in  his 
presence.  He  has  also  promised  in  the  baptism  of  his  off- 
spring, to  be  faithful  to  his  moral  and  religious  training. 
For  a  parent  after  all  this,  to  neglect  his  child — not  re- 
peatedly to  inform  him  of  his  baptism  and  his  duty — is 
most  wicked  and  injurious.  Nor  can  we  ever  expect,  in 
a  solitary  case,  the  ends  of  infant  baptism  to  be  attained, 
where  the  appropriate  means  are  neglected.  Parents  who 
neglect  their  baptized  offspring,  are  guilty  of  the  complex. 


THE    ABOA'E    EVILS.  43 

and  multiplied  offence,  of  insulting  God,  wronging  the 
child,  injuring  the  church,  and  prostituting  an  ordinance 
of  the  gospel. 

But  there  is,  according,  both  to  the  nature  of  the  insti- 
tution and  our  book  of  discipline,  a  supervision  which  the 
church  in  her  officers  and  members  is  to  extend  over  a 
baptized  child.  This  supervision  should  extend  both  to 
the  parent  and  the  child.  The  church  is  bound  to  see 
that  the  parent  be  faithful  to  his  vows  in  this  matter — that, 
after  baptizing  his  offspring,  he  raise  him  as  becometh  a 
Christian  child,  and  not  as  a  young  heathen.  The  child, 
too,  should  also  be  addressed,  prayed  with,  catechised, 
and  urged  onward  in  the  Christian  course.  Nor  do  those 
officers  of  churches,  who  neglect  such  duties  to  the  lambs 
of  the  flock,  comply  either  with  the  word  of  God,  or  our 
discipline.  And  I  solemnly  fear,  that  the  blood  of  many  a 
baptized  child  will  eventually  be  found  in  the  skirts  of  those 
who  are  its  appointed  and  necessary  spiritual  guardians. 

These  constitute  a  summary  of  those  methods,  which 
it  seems  to  me,  of  very  high  importance,  to  be  observed,  in 
order  to  redeem  our  church  from  error,  an  ordinance  of 
God  from  disrepute  and  disgrace,  and  the  souls  of  our 
children  from  eternal  ruin.  And  I  cannot  close  this  lec- 
ture, without  most  solemnly  calling  upon  the  whole  church, 
to  awake  to  her  duty.  The  cause  of  truth  requires  it,  the 
interests  of  our  church  requires  it,  and  the  salvation  of  our 
households  require  it.  And  it  is  greatly  to  be  feared,  that 
if  something  be  not  done,  and  soon  done,  the  confusion 
which  now  belongs  to  this  institution,  will  be  increased  a 
hundred  fold,  and  the  proper  remedy  be  infinitely  harder 
to  be  found. 


LECTURE    III. 

DIFFICULTIES  IN  THE  MODE  OF  PROOF  BY  WHICH  P^DO- 
BAPTISM  IS  ESTABLISHED,  CONSIDERED. 

I  HAVE  already  suggested,  that  the  subject  of  Psedo- 
baptism  has  not  been,  probably,  jis  clearly  elucidated  as  its 
importance  demands,  and  as  the  subject  itself  will  admit. 
Still,  however,  enough  has  been  written  to  establish,  in  the 
minds  of  the  candid,  the  divine  authority  and  beneficial 
tendency  of  this  institution,  were  there  not  counteracting 
obstacles  in  the  mode  of  proof,  by  which  its  obligation  is 
attempted  to  be  confirmed.  That  these  difficulties  do 
really  exist,  will  be  admitted  by  all  who  have  paid  the  sub- 
ject the  least  attention.  It  is  exceedingly  difficult  so  to 
collect,  arrange  and  exhibit  the  arguments  in  favor  of  this 
ordinance,  as  to  remove  all  doubt  from  the  mind  of  the 
common  hearer  or  reader ;  especially  when  that  mind  has 
received  a  previous  bias  against  the  ordinance  itself  In 
treating  of  these  difficulties,  it  is  my  design,  first,  to  show 
that  tlieir  existence  does  not,  in  the  least,  destroy  either  the 
proof  itself,  or  the  institution  which  that  proof  goes  to  es- 
tablish :  and  then,  secondly,  I  shall  attempt  to  point  out 
what  those  difficulties  are. 


40 


DIFFICLLTIES    IN    THE 


1 .  The  existence  of  difficulties  in  the  mode  of  proof  by 
which  tlic  ordinance  of  infant  baptism  is  established,  does 
not  destroy  eitlier  tlie  proof  itself,  or  the  institution  which 
that  proof  goes  to  support.  It  is  a  very  common  sentiment 
in  the  minds  of  many,  that  that  which  is  not  expressly  re- 
vtftlid  ill  t/ic  Tiibh'  in  so  vumy  words,  is  not  a  part  of  di- 
vine revelation,  and  therefore  false.  This  sentiment  has 
prevailed  on  no  subject  more  than  in  respect  to  the  insti- 
tution in  question.  Now,  to  say  nothing  concerning  the 
difficulty  of  establishing  what  is  revealed  truth,  even  ac- 
cording to  this  principle  itself,  arising  from  the  literal  and 
tropical  meaning  of  scriptural  words,  and  other  circum- 
stances ;  the  principle  itself  is  contrary  to  ttco  established 
facts.  The  first  of  these  is,  that  God  may  be  said,  justly 
enougli,  to  reveal  to  us  any  truth  whatever,  when  he  has 
placed  that  truth  within  the  reach  of  the  faculties  he  has 
given  us.  It  would  contradict  the  very  nature  of  man  for 
God  to  have  revealed  to  him,  with  perfect  clearness,  all 
truth  at  once.  Existence,  under  such  circumstances, 
would  have  become  a  dull  monotony,  and  his  possession  of 
the  most  exalted  faculties,  a  source  of  the  acutest  suffer- 
ings. The  very  nature  of  man,  then,  clearly  proves,  that 
truths,  which  it  was  God's  intention  for  him  to  know,  were 
revealed  to  his  mind  with  different  degrees  of  perspicuity. 
Some  were  placed  nearer  to  him,  others  more  remote,  and 
others  again  still  further  in  the  distance.  Some  he  saw 
w  ith  entire  accuracy,  others  were  more  obscured,  and  oth- 
ers again,  for  a  time,  covered  with  apparently  impenetra- 
ble gloom.  All  who  have  in  the  least  observed  the  deal- 
ings of  God  u  ith  men,  know  that  this  is,  in  point  of  fact, 
the  mode  in  which  he  has  revealed  himself  to  our  species. 


5IODE    OF    PROOF.  47 

It  is  true  in  Nature,  in  Providence,  and  in  Revelation. 
Although,  with  regard  to  the  first,  "  the  works  of  God  were 
finished  from  the  foundation  of  the  world,"  yet,  how  gra- 
dually progressive  has  been  the  knowledge  which  men 
have  acquired  of  those  works  ?  The  boundary  of  man's 
knowledge  at  first,  did  not  extend  much  beyond  the  spot  of 
ground  on  which  he  stood.  But  now,  how  very  extensive 
the  horizon  which  encircles  the  brow  of  human  science? 
As  to  Divine  Providence,  how  mystical  and  dark  were  its 
traces  in  the  eyes  of  mortals  at  first  ?  But  now,  how  angel- 
eyed  is  the  faith  which,  piercing  the  curtaining  darkness 
that  surrounds  the  throne,  contemplates  with  delight  the 
smiling  countenance  of  Him  who  sits  thereon  ?  The  same 
is  also  true  in  reference  to  divine  revelation.  That  the 
writings  of  the  Holy  Scriptures  were  given  to  man  at  dif- 
ferent periods,  and  that  a  principle,  but  obscurely  recog- 
nized at  an  earlier  period,  was  in  a  remote  one  more  clearly 
unfolded,  none  will  deny.  And  even  now  that  revelation 
has  been  completed  nearly  eighteen  centuries,  is  there  a  gra- 
dual disclosure  of  its  contents  progressively  going  on  under 
the  eye  and  according  to  the  will  of  Him  who  is  its  all-wise 
1  author.  The  revelation  of  God's  will  to  man  did  not  cease 
when  the  mere  wording  of  that  revelation  ended.  And  he 
who  is  now  zealous,  yet  humble  and  cautious  in  the  expo- 
sition of  that  wonderful  monument  of  divine  wisdom  and 
mercy  to  man,  is  but  filling  up  the  list  of  prophets  and 
apostles,  and  following  in  the  line  of  those  who  shall  con- 
stitute pillars  in  the  kingdom  of  God  above.  This  gradual 
development  of  himself  to  man,  constitutes  one  of  the 
most  glorious  principles  in  the  divine  administration.  It 
necessarily  arises  out  of  the  very  nature  of  God,  and  of  his 


48  DIFFICULTTES    IN    THE 

creature,  man.  Nor  can  it  ever  cease.  And  even  in 
eternity  must  there  ever  exist  those  distinctions  in  the 
moral  world,  which  comport  so  well  with  those  in  the  natu- 
ral world  here  ;  there  will  be  light,  twilight,  and  darkness ; 
that  which  is  clear,  that  which  is  uncertain,  and  that  which 
is  mysterious.  This,  too,  is  the  principle,  according  to 
which  human  faculties  are  developed,  and  human  enterpri- 
ses accomplished,  even  in  this  world.  The  attainment  of 
knowledge,  how  gradual, — the  performance  of  labor,  how 
progressive !  See  the  mother,  as  she  teaclies  her  child  to 
use  its  limbs  in  the  necessary  exercise  of  walking.  She 
first  teaches  it  to  take  but  a  few  steps :  she  then  increases 
the  number;  and  so  gradually  makes  her  little  pupil  an 
adept  in  the  art  of  walking.  It  is  in  the  same  way  the 
great  God  teaches  his  offspring  to  exert  their  faculties  in 
prying  into  his  counsel  and  will.  Now,  that  that  which 
God  has  put  within  the  reach  of  our  faculties  to  ascertain, 
is  a  part  of  those  things  which  "  are  revealed  and  belong 
to  us  and  our  children,"  and  that  He  has  revealed  to  us 
most  of  our  knowledge  just  in  this  way,  is  evident.  If  so, 
why  may  not  the  institution  in  question  be  revealed  ac- 
cording to  this  method?  Why  may  not  sufficient  evidence 
of  its  divine  authority  be  afforded,  and  yet  that  evidence 
placed,  not  out  of  our  power,  but  just  beyond  the  limit  of 
the  most  manifest  perspicuity  ?  It  is  so  in  many  other 
things  equally  important;  then  why  not  so  as  to  this? 

But  the  principle,  that  men  only  stand  accountable  for 
a  doctrine,  when  such  doctrine  is  exhibited  to  them  icith 
perfect  perspicuity ,  proves  infnitely  too  much.  The  Jew, 
in  the  life-time  of  Christ,  never  supposed  that  even  he  had 
enough  of  clear  and  manifest  evidence  of  the  Messiahship 


MODE    OF    PROOF.  49 

of  the  Saviour.  In  the  midst  of  all  he  saw,  he  still  called 
for  a  "sign;"  he  wished  different  kind  of  evidence,  and 
desired  it  in  greater  quantity.  But  was  that  Jew,  there- 
fore, exempt  from  the  woes  denounced  against  that  nation  ? 
The  infidel  too,  at  the  present  day,  supposes  that  gospel 
truth  is  not  clearly  enough  revealed  to  his  perceptions :  he 
too  asks  for  miracles, — for  greater  evidence.  But  is  he  in- 
nocent while  he  renounces  revelation,  because,  as  he  sup- 
poses, not  made  more  clear  and  obvious?  The  heathen 
world  too,  may,  upon  this  principle,  be  justified  in  all  their 
idolaries  and  abominations.  They  enjoy,  comparatively, 
but  the  shadows  of  that  truth  in  whose  broad  blaze  we  live. 
But  are  they  innocent  ?  The  sinner,  too,  who  has  blunted 
all  his  moral  convictions  and  impressions  of  the  truth,  will 
probably  also  urge,  in  extenuation  of  his  unbelief,  that  he 
needs  more  light.  The  truth  is,  we  are  accountable,  not 
only  for  what  is  manifestly  revealed,  but  for  what  is  put 
within  the  reach  of  our  abilities. 

The  second  fact  which  contradicts  the  sentiment  above 
is,  that  truths  clearly  enough  revealed  in  themselves,  yet 
may  not  be  equally  plain  to  all  men.  Many  circumstances 
will  produce  this  result.  Difference  in  intellectual  facul- 
ties will  produce  it.  In  order  to  understand  many  of  the 
revealed  truths  of  the  Bible,  it  requires  intellects  of  the 
first  order.  Now,  certainly,  those  whose  natural  capaci- 
ties are  not  so  good,  cannot  be  said  to  have  those  truths 
revealed  to  them  as  clearly  and  forcibly  as  they  are  to  the 
more  talented.  Again,  difference  in  intellectual  and  moral 
culture,  will  produce  different  degrees  of  accuracy  of  per- 
ception in  relation  lo  the  truth  ;  and,  therefore,  it  cannot  be 
said  to  stand  forth  with  equal  clearness  to  both  classes,— 


50  DIFFICULTIES    IN    THE 

the  refined  and  the  rude,  the  pious  and  the  wicked.  The 
language,  and  the  manners  and  customs  of  different  na- 
tions, will  necessarily  render  the  capabilities  and  facilities 
of  understanding  clearly  revealed  truths,  different  in  differ- 
ent countries.  Thus,  to  the  ancient  Jew,  and  probably 
to  the  Asiatic  now,  the  language  of  Scripture,  its  mode 
of  instruction,  and  the  figures  it  employs,  would  all  be  more 
familiar,  and  consctinently  more  plain,  than  to  us.  Varia- 
tions too,  in  point  of  time,  also  produce  differences  in 
ability  to  comprehend  aright  what  has  been  clearly  reveal- 
ed in  the  written  word.  Thus,  to  the  ancients  who  saw 
the  persons,  witnessed  the  miracles,  and  heard  the  instruc- 
tions of  the  Saviour,  of  Apostles  and  Prophets,  many  things 
would  be  more  clear  than  to  us  now  adays.  On  the  con- 
trary, many  things  now  appear  more  satisfactory  and  evi- 
dent to  us,  than  tliey  possibly  could  have  appeared  to  them. 
Besides,  the  errors  and  prejudices  heaped  upon  divine  truth 
though  clearly  enough  revealed  at  first,  constitute  a  mist 
and  darkness  through  which  the  mind  may  not  be  able,  or 
able  only  with  great  difficulty,  to  perceive  the  truth.  All 
these  circumstances  taken  together,  show  very  clearly,  that 
even  where  divine  truth  is  in  itself  plainly  revealed,  yet  it 
is  not  revealed  with  equal  clearness  to  all  men.  And  this 
must  be  the  case,  no  matter  in  what  nation  or  age  the 
revelation  was  given. 

Now  if  the  two  facts  illustrated  above  be  considered, 
viz.  that  God  really  reveals  his  truth  to  man,  when  he  puts 
it  in  the  reach  of  his  abilities  to  ascertain  it ;  and  also, 
that  from  circumstances  which  invariably  e.vist,  even  truth, 
that  is  clearly  revealed,  is  not  revealed  with  equal  perspi- 
cuity to  all  men;  if  these  facts,  I  say,  be  considered,  the 


MODE    OF    PROOF.  §1 

fallacy  of  the  above  sentiment  will  at  once  appear.  It  is 
not  therefore  triie,  that  ichat  is  not  clearly  revealed  in  so 
many  words,  is  therefore  not  a  truth  of  Revelation,  and 
consequently  false.  Now,  in  proving  this,  we  have  also 
established,  as  was  proposed,  that  the  existence  of  difficul- 
ties in  the  mode  of  proof  by  which  the  ordinance  of  infant 
baptism  is  established,  does  not  destroy  either  the  proof 
itself,  or  the  institution  which  that  proof  goes  to  support. 
And  the  reason  is  manifest ;  because  the  proof  may  be 
quite  sufficient,  though  we  may  not  clearly  perceive  it. 

II.  I  now  proceed  to  show  what  are  some  of  the  diffi- 
culties alluded  to  above. 

1.  These  difficulties  exist,  in  the  first  place,  in  the 
quantity  of  proof  necessary  in  order  to  produce  unshaken 
confidence  in  the  mind,  as  to  the  validity  of  the  ordinance 
of  infant  baptism.  Where  the  several  arguments  that  sup- 
port a  cause  are  each  of  them  sufficient  and  independent, 
the  quantity  of  such  evidence  but  strengthens  the  convic- 
tion  which  each  argument  by  itself  begets.  But,  where 
there  is  a  large  amount  of  evidence,  all  going  to  establish 
the  same  fact,  yet  no  particular  part  of  that  evidence  de- 
monstrating that  fact  by  itself,  there  the  quantity  of  evi- 
dence often  becomes  an  inconvenience  to  those,  who  are 
obliged  to  resort  to  such  evidence  for  proof  The  reasons 
why  this  is  so,  are  these.  In  the  first  place,  it  is  more  diffi- 
cult to  collect  and  arrange  the  amount  of  testimony  so  as 
to  produce  conviction.  The  evidence  is  abundant,  but 
scattered — it  is  sufficient,  but  not  combined.  In  order, 
therefore,  to  collect  and  carefully  arrange  such  evidence, 
it  requires  much  of  judgment  and  attention.  Another 
reason  is,  that  it  is  more  difficult  to  produce  conviction  in 


52  DIFFICULTIES    IN    THE 

the  minds  of  the  common  people  by  such  a  quantity  of 
evidence  so  widely  scattered,  because  it  fatigues  their  at- 
tention and  renders  them  restless.  Not  accustomed  to 
think  very  closely  on  any  one  subject,  and  such  close  think- 
ing being  therefore  very  disagreeable,  no  common  hearer 
may  be  expected  to  give  a  candid  and  patient  attention  to 
so  long  a  train  of  argumentation.  Another  reason  is, 
that  the  mind  naturally  seems  to  fix  itself  more  upon  one 
point  in  an  argument,  than  to  take  a  comprehensive  view 
of  a  whole  field  of  evidence.  The  process  in  the  one  case 
is  simple,  in  the  other  more  complex  and  enlarged. 
Probably  most  of  the  common  people,  who  are  the  abettors 
of  any  one  cause  whatever,  however  abundant  the  proof  by 
which  that  cause  may  be  substantiated,  yet  leave  the 
whole  territory  of  argument,  with  the  exception  of  one 
solitary  fortress.  In  this  they  entrench  tliemselves  and 
feel  perfectly  secure.  And  if  their  favorite  stix>ng-hold 
should  be  successfully  assailed  by  their  superior  antago- 
nist, instead  of  yielding  it  and  taking  more  advantageous 
positions,  they  will  even  support  themselves  by  prejudice 
where  argument  may  fail  them.  All  who  are  accustomed 
to  debate  with  the  multitude,  know,  that  this  is  very  much 
the  case.  This,  too,  is  natural  as  well  as  common  :  for 
the  mind,  seizing  hold  of  one  distinct  point  becomes  more 
settled  upon  it,  and  more  familiarized  to  it.  Hence  it 
becomes  a  weapon  more  easily  wielded,  and  with  which 
the  mind  is  more  pleased  than  any  other.  Now,  this  being 
man's  nature  as  well  as  practice,  where  a  cause  is  to  be 
supported,  not  by  a  solitary  argument,  but  by  a  whole 
field  of  proof,  conviction  is  not  so  easily  produced. 

Now,  that  the  proof  substantiating  the  ordinance  in 


4     MODE    OF    PROOF.  53 

question  is,  in  a  great  measure  of  the  character  above  des- 
cribed, is  evident  to  all,  who  have  paid  the  subject  any 
proper  attention.  The  amount  of  evidence  is  not  small 
and  direct,  but  abundant  and  indirect.  Hence  in  the 
wielding  of  such  testimony  the  supporter  of  Paedobaptism 
must  necessarily  labor  under  great  inconvenience,  espe- 
cially with  common  hearers. 

2.  Not  only  the  quantity,  but  the  quality  of  the  evi- 
dence, by  which  Paedobaptism  is  established,  furnishes 
also  an  additional  impediment  in  the  way  of  producing  the 
most  satisfactory  conviction.  This  evidence  as  above 
suggested  is  rather  circumstantial  as  a  whole,  than  direct. 
It  is  drawn  not  so  much  from  any  one  plain  and  unques- 
tionable text,  as  it  is  from  the  general  scope  and  analogy 
of  the  Scriptures.  But,  is  there  any  good  reason,  I  would 
ask,  why  such  evidence  when  strong  should  not  beget  in 
the  mind  the  most  perfect  satisfaction  1  To  this  I  would 
reply  in  the  negative ;  and  for  the  two  following  reasons. 

First,  from  the  very  nature  of  the  case.  By  the  cir- 
cumstances of  an  event  is  meant  its  antecedents,  and  con- 
sequents, as  well  as  its  accompaniments.  Now,  if  there 
be  any  sure  connection  between  any  of  these  and  any 
one  definite  event  whatever,  as  there  must  of  course  be  ; 
and  if  we  ascertain  certainly  the  existence  of  any  of  these 
circumstances  themselves,  then  are  we  perfectly  ascer- 
tained of  the  existence  of  that  particular  event,  although 
there  be  no  direct  and  positive  proof  of  its  having  occur- 
red. All  that  is  necessary  in  order  to  beget  in  such  a 
case  the  firmest  faith,  is  to  establish  the  certainty  of  the 
existence  of  the  circumstances,  and  their  sure  connection 

with  the  event  in  question.     If  these  two  things  be  clearly 

5* 


54  DIFFICULTIES    IN    THE 

Bhown,  then  no  positive  proof  whatever  can  warrant 
stronger  confidence.  Circumstances  become  in  such  a 
case  natural  witnesses  to  the  truth.  And  as  nature  when 
she  is  properly  understood  has  but  one  voice,  so  that  voice 
when  properly  uttered  never  can  fail  to  beget  belief. 
Hence  it  is  frequently  remarked,  and  often  by  the  com- 
mon people,  "circumstances  cant  lie."  A  living  witness 
may  be  bribed  to  tell  a  lie,  but  when  we  ascertain  the  exist- 
ence of  certain  things  naturally  and  really  connected  with 
a  particular  event,  we  are  obliged  to  believe  in  the  exist- 
ence of  that  event,  unless  there  be  stronger  direct  testi- 
mony to  disprove  its  existence. 

My  second  reason  is,  that  men  always  do,  in  point  of 
fact,  put  great  confidence  in  circumstantial  evidence.  It 
is  always  rated  along  with  living  testimony,  and  often  pre- 
ferred to  it ;  from  the  simple  reason  that  men  can  much 
sooner  deceive  than  nature.  It  is  relied  on  in  common 
life,  in  civil  courts,  in  philosophy,  and  ought  to  be  relied  on 
in  matters  of  religion.  IIovv  often,  when  a  report  origi- 
nates in  a  community  of  any  importance  either  as  to  cha- 
racter or  property,  are  all  the  circumstances  traced  and 
exauiincd,  and  confided  in?  How  often  in  civil  courts 
does  this  sort  of  evidence  decide  the  most  important  cases. 
And  from  what  other  sort  of  evidence  is  it,  that  most  phi- 
losophical principles  have  been  established  1  Before  the 
globe  was  actually  circumnavigated,  the  rotundity  of  the 
eartli  was  settled  from  the  three  circumstances,  that  her 
shadow  in  a  lunar  eclipse  was  round ;  the  mast  of  a  ship 
at  sea  was  the  first  part  seen  ;  and  the  polar  star  arose 
when  one  went  north.  The  planets  are  believed  to  be  in- 
habited by  beings  very  similar  to  man,  simply  from  the 


MODE    OF    PROOF.  55 

circumstances  of  similarity  between  them  and  our  earth. 
And  SO  firm  is  this  belief  in  the  philosophic  world,  that  he 
would  be  regarded  as  rude  and  vulgar,  who  should  require, 
previous  to  belief,  either  a  plain  view  of  the  fact  in  some 
great  telescope  not  yet  invented  ;  or  who  should  probably 
prefer,  that  one  of  their  inhabitants  should  make  us  a 
visit  to  establish  such  truth.  If  then,  circumstances  are 
thus  universally  relied  upon  as  evidence,  and  often  evi- 
dence of  the  first  order,  is  it  reasonable,  I  would  ask,  to 
exclude  their  testimony  from  the  departments  of  religion  ? 
Unquestionably  not.  And  even  those,  who  often  urge  the 
tenuity  of  the  ground  held  by  Paedobaptists,  upon  the  prin- 
ciple of  its  being  but  circumstantial  evidence,  yet,  as  often 
stand  upon  the  same  ground  of  argument  as  the  antago- 
nists whom  they  thus  injudiciously  assail. 

3.  Another  set  of  difficulties,  not  immediately  in  the 
mode  of  proof  by  which  Paedobaptism  is  established,  but 
connected  with  it,  is  to  be  found  in  the  present  circumstan- 
ces of  the  debate  on  this  subject. 

The  first  of  this  sort  which  I  will  here  mention  is,  the 
evil  practices  now  existing  in  churches  and  families,  that 
have  grown  out  of  the  abuses  into  which  this  ordinance 
has  fallen.  It  is  always  difficult  to  convince  a  man  of  the 
truth,  who  has  either  in  his  mind  a  strong  determination 
not  to  obey  it,  or  in  his  life  an  invincible  habit  that  is  con- 
trary to  it.  In  all  such  cases,  the  heart  is  apt  to  control 
the  head ;  and  the  sinner  who  is  unwilling  to  obey  the 
light,  is  apt  to  close  his  eyes  against  its  reception.  Now, 
in  contemplating  the  state  of  families  and  churches,  in 
respect  to  this  institution,  we  find  it  most  deplorably  bad. 
The  discipline  of  the  church  has  been  relaxed ;  the  proper 


56  DIFFICULTIES    IN    THE 

Christian  government  of  the  family  has  never  existed, — 
and  children  have  even  grown  up  in  the  church,  and  yet 
never  baptized  at  all !  When,  therefore,  under  circum- 
stances of  this  sort,  you  attempt  to  "  restore  the  old  waste 
places,"  and  "  repair  the  breaches,"  you  are  met  with 
insurmountable  obstacles  almost  at  every  step.  You  have 
literally  to  prize  up  the  whole  Christian  community,  and 
put  under  it  its  proper  foundations.  You  have  to  pull 
down  whole  churches  and  families,  in  order  to  construct 
them  upon  altogether  different  principles.  And  what  is 
worst  of  all,  you  have  to  perform  all  this  while  men  remain 
free  agents  in  your  hands,  and  as  much  embedded  in  their 
old  habits  of  negligence  and  ignorance,  as  an  old  building 
is  in  the  ruins  of  many  generations.  Any  one  who  has 
attempted  to  change  the  manners  and  customs  of  a  people, 
long  used  to  such  manners  and  customs,  knows  with  what 
powerful  resistance  truth  and  duty  always  meet  under  such 
circumstances.  When,  therefore,  a  church  ordinance  has 
long  been  abused  and  neglected,  as  that  of  infant  baptism 
has  been,  it  is  one  of  the  most  difficult  things  imaginable, 
even  to  convince  the  people  of  its  abuses,  and  of  the  pro- 
priety and  obligation  of  fulfilling  their  duty  in  this  respect. 
But,  however  hard  of  execution,  it  is  something  that  must 
be  accomplished.  A  cancer  never  called  louder  for  the 
knife  of  the  surgeon,  than  do  the  abuses  of  this  ordinance 
in  our  churches,  for  the  immediate  and  eflicient  eflbrts  of 
the  pious  and  the  influential  for  tlieir  speedy  removal. 

Another  circumstance  closely  connected  with  the  prece- 
ding is,  the  influence  of  early  prejudice.  Prejudice  is  alwavs 
a  great  barrier  to  the  reception  of  the  truth.  But  when 
contracted  in  early  life,  and  grown  inveterate  by  a^e,  it 


MODE    OF    PROOF.  57 

becomes  ordinarily  so  incorrigible,  that  no  common  weap- 
ons of  assault  are  capable  of  its  subjugation.  And  for  my 
own  part,  I  have  never  witnessed  more  stubborn  prejudices 
of  any  sort,  than  those  which  now  exist  in  many  minds 
towards  the  ordinance  under  discussion.  This  sort  of  pre- 
judice is  blind  and  deaf,  and  rash  and  unyielding.  It 
concedes  nothing,  but  claims  every  thing.  It  is  full 
of  bigotry  and  self-confidence.  It  also  possesses  a  kind 
of  horror  peculiar  to  itself, — one  would  think  that  its  pos- 
sessor were  shocked  at  the  sin  against  the  Holy  Ghost, 
when  the  simple  idea  of  baptizing  his  child  according  to 
the  requirement  of  God  had  passed  across  his  mind.  Pre- 
judices of  this  very  sort,  in  reference  to  this  ordinance, 
exist  not  only  among  those  who  openly  oppose  it,  but  to  the 
author's  certain  knowledge,  even  within  the  bounds  of  the 
Presbyterian  church!!  "  Tempora  mutantur  et  nos  mu- 
tamur."  Now,  that  persons  whose  whole  souls  are  thus 
steeped  in  the  bitterest  of  all  prejudices,  can  never  hear 
and  decide  candidly  and  fairly  on  this  subject,  is  evident. 
No  matter,  therefore,  how  strong  and  irresistible  are  the 
arguments  that  establish  the  right  of  infants  to  baptism,  yet 
they  never  can  believe  them.  And  why  ?  Because  they 
have  a  prejudice  against  the  ordinance  itself.  A  prejudice 
is  the  only  reason,  a  prejudice  their  only  argument.  Now 
although  such  persons  are  greatly  to  be  pitied,  yet  they  are 
by  no  means  to  be  excused.  God  accepts  a  pi-ejudice  in 
no  case  as  an  excuse  for  sin.  It  is  always  an  aggravation 
of  an  offence. 

Another  difficulty  with  which  Paedobaptists  have  to 
contend  is,  the  ground  upon  which  their  opponents  have 
placed  the   dispute.     This   ground   is,  the  furnishing  of 


58  DIFFICVLTIES    IN    THE 

plain  and  explicit  scriptural  authority  for  the  ordinance  of 
infant  baptism.  Nor  are  they  satisfied  with  any  texts 
whatever,  that  according  to  tlie  interpretation  Piedobap- 
tists  put  upon  them,  would  he  plain  and  crplicit  scriptural 
avthoritij.  They  cavil  at  the  texts  thus  furnished,  and 
then  triumphantly  ask  for  more.  Now,  whether  the  mo- 
tive for  this  course  of  conduct  be  to  impose  upon  the  more 
ignorant  multitude  by  the  semblance  of  truth,  or  an  un- 
willingness to  enter  upon  deeper  examination  of  the  sub- 
ject; or  from  a  disposition  to  be  uncandid  in  argument, — 
from  whatever  source  it  arises,  it  is  nevertheless  very 
generally  pursued  :  so  much  so,  that  almost  the  first  ques- 
tion asked  on  the  subject  by  those  who  have  been  raised 
under  such  teachings,  when  conversed  with  is,  "  whether 
you  have  any  express  undeniable  scriptural  warrant  for 
infant  baptism?"  And  if  they  are  answered  in  the  nega- 
tive, which,  according  to  the  meaning  put  upon  their  words 
by  themselves,  probably  will  be  the  answer  given,  they 
immediately  exult  as  if  the  victory  were  won  ;  and  the  long 
debate  which  has  agitated  the  church,  were  settled  by  a 
solitary  question  and  answer.  Hence  too  it  is  very  com- 
mon for  a  bold  denial  of  infant  baptism  to  be  more  power- 
ful in  argument,  than  the  most  elaborate  collection  and 
arrangement  of  all  the  evidence  which  proves  it  to  be  an 
institution  of  God,  solemnly  binding  upon  all  professing 
Christians.  Upon  such  a  ground  as  this,  any  thing  may 
be  proved  or  denied.  The  principle  of  such  debate  is 
utterly  false,  and  consequently  its  conclusions  too.  What 
would  be  thought,  for  instance,  of  the  man,  who  after  the 
rotundity  of  the  earth  and  its  annual  revolution  around  the 
sun  had  been  fairly  demonstrated  before  his  eyes  upon 


MODE    OF   PROOF.  59 

the  very  best  mathematical  principles,  should  yet  turn  upon 
his  instructor  and  say,  give  me  a  visible  and  self-evident 
proof  of  these  facts;  and  who,  too,  should  actually  refuse 
his  assent,  because  such  a  visible  and  self-evident  proof 
could  not  be  furnished.  Would  the  incapability  of  his 
teacher  to  furnish  the  kind  of  evidence  required,  or  his 
own  incredulity  either,  affect  the  truths  themselves  1  Un- 
questionably not :  all  that  such  a  circumstance  could  prove 
would  be,  that  such  a  man  were  not  only  irrational  in  the 
demand,  but  grossly  ignorant  of  the  very  first  principles  of 
philosophy.  So,  too,  when  a  hearer,  turning  away  from 
all  that  accumulation  of  evidence  by  which  this  ordinance 
is  established,  triumphantly  and  haughtily  asks  for  a  plain 
and  self-evident  proof  on  the  subject ;  plain  too  and  self- 
evident  but  in  his  view  of  those  terms, — when  he  thus  de- 
mands one  certain  text  in  defiance  of  a  large  amount  of  a 
different  kind  of  evidence;  what  does  it  prove,  but  his  own 
ignorance  of  the  very  fundamental  principles  of  all  kinds 
of  logic  ?  For,  who  does  not  know  that,  as  we  become 
acquainted  with  a  man's  character  not  so  much  from  any 
one  act  as  from  his  whole  deportment,  so  we  ascertain 
gospel  truth,  not  so  much  from  any  one  statement,  as  from 
a  general  and  comparative  view  of  the  whole  Bible.  Ab- 
stract texts  in  the  Scriptures,  like  abstract  actions  in  a 
man's  life,  may  mean  nothing  by  themselves,  or  something 
perfectly  different  from  the  design  of  the  author.  So  that 
an  isolated  proof-text — the  kind  of  evidence  such  persons 
demand — is  in  no  case  equivalent  in  point  of  validity  to 
that  kind  of  evidence  which  arises  from  the  very  nature  of 
revelation,  and  which  is  founded  upon  its  general  scope,  as 
well  as  upon  a  large  number  of  parallel  passages  fairly  in- 


GO  DIFFICULTIES  IN  THE  MODE  OF  PROOF. 

terpreted, — the  kind  of  evidence  which  such  persons  usu- 
ally reject  with  disdain. 

Tiie  proper  method  of  procedure,  therefore,  on  the 
part  of  Pscdobaptists,  when  .such  a  ground  of  debate  is  de- 
manded by  their  adversaries  is,  to  assault  the  ground  itself, 
show  its  fallacy, — and  that  they  who  would  require  it  are 
but  begging  the  question. 

Such  are  some  of  the  difficulties  with  which  he  who 
would  raise  a  gospel  ordinance  from  its  low  condition,  has 
to  contend.  It  is  however  delightful  to  reflect,  that  neither 
the  ordinance  itself,  nor  the  proof  by  which  it  is  supported, 
can,  in  themselves,  be  materially  affected  by  these  obsta- 
cles,— that  far  above  the  fogs  of  human  ignorance  and 
prejudice,  immortal  truth  still  ever  shines  with  the  same 
unsullied  countenance. 


LECTURE    IV. 

A  DISCOURSE  ON  THE    OBJECTS,  MEANS,  AND  RESULTS  OF 
EARLY    EDUCATION. 

In  contemplating  the  world  around  us,  we  behold 
nothing  more  connected  with  the  good  order  of  society,  the 
happiness  of  man  here,  and  the  salvation  of  the  soul  here- 
after, than  the  proper  organization  and  management  of 
families.  And,  yet,  there  is  probably  no  institution  con- 
ducted by  men  generally  with  less  reference  either  to  the 
obligation  of  the  divine  law,  or  the  sound  principles  of 
practical  wisdom.  The  very  commonness  of  the  institu- 
tion seems  to  have  divested  it  of  importance,  and  to  have 
rendered  it  less  a  subject  of  minute  examination,  than 
almost  any  other  establishment  whatever.  Thus,  whilst 
there  are  established  systems  on  all  the  various  branches 
of  philosophy,  as  well  as  on  almost  all  the  other  relations 
of  life,  this  institution  chiefly  seems  to  be  the  prominent 
subject  of  neglect.  Here  system  is  optional,  and  principle 
wavering  and  unsteady.  Neither  the  objects,  the  means, 
nor  the  ends  of  juvenile  training  seem  to  be  well  under- 
stood by  men  generally.  The  various  families  of  which 
society  is  thus  formed,  resemble  a  large  number  of  ships 


62  A  DISCOURSE  ON  THE  OBJECTS,  ETC., 

at  sea,  which  have  lost  both  the  points  of  the  compass  and 
the  polar  star.  All  sail,  and  each  in  his  own  direction. 
Some  make  one  guess  for  the  pole,  others  a  different  one, 
while  the  most  sail  but  at  the  wildest  random.  Just  so  as 
to  families  :  the  very  polar  star  of  early  education  seems  to 
have  been  lost,  as  well  as  the  proper  principles  of  conduct- 
ing juvenile  training  to  its  appropriate  ends.  Children 
are  numerous,  and  so  are  their  teachers,  yet  there  is  no 
settled  point  towards  which  education  is  generally  direct- 
ed; and  there  are  no  well-defined  systems  of  means,  by 
which  that  point  could  be  reached,  even  were  it  perceived. 
Our  academies  and  colleges,  and  our  sabbath  schools, 
it  is  true,  furnish  systems  of  education  considerably  adjust- 
ed and  regulated.  But,  then,  these  are  foreign  to  the  fa- 
mily, and  as  they  never  can  destroy  parental  obligation, 
so  they  never  can  supplant  domestic  training.  Many 
parents  seem  to  suppose,  that  if  their  children  are  sent  to 
a  good  academy  or  college,  and  enjoy  also,  with  these  in- 
tellectual advantages,  the  privilege  of  moral  and  religious 
instruction,  either  in  sabbath  schools  or  churches,  all  the 
objects  of  juvenile  education  will  be  ])erfectly  attained. 
But,  how  often  is  it,  that  the  instructions  of  the  pulpit  and 
sabbath  school  are  perverted  and  abused  by  the  impiety 
and  maladministration  of  family  government?  And  how 
often  do  all  the  literary  and  scientific  refinements  of  the 
academy  and  college,  become  but  the  mere  decorations  of 
vice,  through  those  false  principles  implanted  in  the  hearts 
of  the  young,  under  the  very  eyes  of  parents,  before  they 
entered  those  schools  of  philosophy  !  How  often  do  pa- 
rents receive  as  the  result  of  twenty  years  anxiety,  and 
expense,  and  hope,  instead  of  the  accomplished  gentleman, 


OF    EARLY    EDUCATION.  63 

the  acute  scholar,  or  the  useful  Christian,  the  trifling 
coxcomb,  the  shallow  sophist,  or  the  refined  profligate? 
Thus,  instead  of  the  education  of  a  young  man  becoming, 
as  it  always  ought  to  become,  the  means  of  his  own  promo- 
tion and  happiness,  of  joy  to  his  parents,  and  of  lasting 
benefit  to  society,  it  is  often  converted  into  a  sword,  with 
which  a  ruined  youth  pierces  both  his  own  and  his  parents' 
hearts  !  These  results  are  lamentably  common  ;  nor  can 
they  possibly  exist  but  with  an  adequate  cause.  This 
cause  will  be  found  on  examination,  almost  invariably,  in 
the  mode  of  family  government.  It  is  this,  which  as  it 
has  the  earliest,  so  it  has  the  most  controlling  and  the  most 
lasting  influence  upon  the  human  mind.  In  order,  there- 
fore, to  prevent  profligacy  in  youth  and  degradation  in 
manhood,  we  must  not  only  begin  with  children,  but  with 
children  in  the  family.  This  is  the  very  source  of  public 
disorder  and  confusion ;  and  it  is  here  we  must  apply  the 
remedy. 

In  the  following  discourse  on  the  training  of  the  young, 
it  will  be  my  design  to  present  and  illustrate  the  three  fol- 
lowing propositions  :  First,  that  the  grand  end  of  the  great 
God  in  the  appointment  of  juvenile  education  is,  the  pro- 
motion of  his  own  glory  in  the  salvation  of  men. 

Secondly,  I  shall  attempt  to  show  that  He  has  appoint- 
ed the  necessary  and  appropriate  means  for  the  securing 
of  this  end  :  and. 

Thirdly,  that  when  these  means  are  diligently  and 
properly  employed,  such  end  does  invariably  follow,  as  an 
appropriate  result. 

First.  I  am  to  show  that  the  grand  end  of  the  great 


64  A  DISCOURSE  ON  THE  OBJECTS,  ETC., 

God  in  the  appointment  of  juvenile  education  is,  the  pro- 
motion of  liis  own  glory  in  the  salvation  of  men. 

1.  The  first  argument  by  which  it  is  proposed  to  esta- 
blish this  proposition,  is  to  be  found  in  the  proper  contem- 
plation of  the  physical  circumstances  of  human  genera- 
tion. 

That  the  physical  world  is  made  in  subserviency  to  the 
moral,  cannot  be  denied ;  since,  the  moral  is  of  much 
greater  value,  and  seems  always  to  be  the  end  sought  in  the 
administration  of  physical  nature.  Whenever,  therefore, 
we  contemplate  any  one  feature  whatever  of  the  natural 
world,  we  are  to  contemplate  it  in  reference  to  its  moral 
tendencies  and  results  ;  since,  it  is  in  these  moral  tenden- 
cies and  results  that  w'e  are  to  look  for  the  proper  reason, 
both  of  the  existence  and  character  of  that  particular  phy- 
sical feature. 

Now,  although  in  contemplating  the  whole  of  existence, 
there  is  what  may  be  called  a  universal  gradation  of 
things,  yet,  when  we  contemplate  the  several  species  of 
beings  which  constitute  together  the  whole  of  existence, 
there  are  two  modes  of  existence  distinctly  to  he  observed, — 
these  modes  arc,  the  fixed  and  the  successive.  Of  these  the 
fixed  may  be  regarded  as  the  original  one,  the  successive 
as  the  secondary.  Thus,  the  mode  of  the  divine  existence, 
is  fixed, — the  same  is  true  as  to  angels, — and  we  are  in- 
formed in  the  Scriptures,  that  this  shall  be  the  kind  of 
existence  which  saints  from  the  earth  shall  hereafter  enjoy 
throughout  all  eternity,  for  there  "they  neither  marry  nor 
are  given  in  marriage."  On  the  contrary,  the  existence 
of  man  on  the  earth,  as  well  as  of  all  the  various  tribes  of 


OF    EARLY    EDUCATION.  65 

animals  and  vegetables  around  him,  is  successive;  genera- 
tion succeeds  to  generation.  This  being  neither  the  ori- 
ginal mode  of  existence,  nor  that  towards  which  even  man 
himself  is  tending,  the  question  naturally  arises,  "  whence 
the  difference  ?  why  this  apparent  deviation  from  an  origi- 
nal principle?"  To  this  question  many  answers  might  be 
given;  though,  as  we  hope  to  show,  it  will  admit  of  one 
which  is  either  plausible  or  satisfactory. 

In  the  first  place,  it  might  be  urged  by  some,  that,  as 
all  the  existences  around  man  are  successive,  so,  according 
to  analogy,  it  was  proper  that  his  should  be  established 
upon  the  same  basis.  But  to  this  it  is  enough  to  reply, 
that  instead  of  supposing  the  mode  of  man's  existence  con- 
formed to  that  of  animals  and  plants  around  him,  we  are 
compelled,  from  his  superiority  over  them,  to  believe,  that 
their  mode  of  existence  was  founded  upon  his.  But,  again, 
as  most  of  them  were  designed  to  subserve  the  purposes  of 
human  life,  and  as  human  life  was  successive,  so,  in  order 
to  reach  that  end,  it  was  necessary  that  they  should  be 
successive  too.  It  might  again  be  replied  to  the  above 
question,  that,  since  God  desires  the  happiness  of  man  here 
below,  and  since  the  exercise  of  his  social  affections  in  the 
family  conduces  very  greatly  to  that  end,  therefore,  to  pro- 
mote the  happiness  of  man  on  earth,  the  mode  of  his 
existence  was  rendered  successive.  The  objection  to  this 
answer  is,  that  as  a  solution  of  the  above  question,  it  falls 
almost  infinitely  short.  It  assigns  but  the  attainment  of  a 
temporal  advantage,  as  the  motive  which  influenced  the 
divine  mind  in  the  establishment  of  one  of  the  most  im- 
portant institutions  in  his  government,  as  connected  with 

the  human  species.     Besides,  it  may  be  asked,  that  al- 

6* 


66  A  DISCOURSE  ON  THE  OBJECTS,  ETC., 

tliough  tlie  exercise  of  what  may  be  termed  man' s  family 
affections.,  is  connected  witli  very  higli  emotions  of  plea- 
sure, yet,  why  the  existence  of  these  affections  themselves? 
They  certainly  are  but  the  adjustment  of  human  nature  to 
the  relations  and  duties  of  a  family.  It  w  as  to  make  man 
a  family  being  that  they  were  bestowed  upon  him.  But 
why  was  it  necessary  to  render  him  a  family  being,  but 
for  the  attainment  of  some  nobler  object  not  in  the  family 
itself,  but  to  which  the  family  relations  wonderfully  con- 
duced. 

Again,  it  might  be  urged  as  an  answer  to  the  above 
question,  that  as  God  always  selects  not  only  the  wisest  but 
the  simplest  mode  of  effectuating  his  purposes,  and  as  he 
had  designed  to  create  a  multitude  of  beings  connected 
with  the  human  race ;  and  as  successive  generation  is  the 
simplest  method  by  which  that  object  could  be  attained, 
therefore,  the  divine  mind  established  the  mode  of  human 
existence  on  earth  by  succession  of  generations.  Now, 
giving  to  this  solution  all  it  demands,  still  it  may  be  asked, 
why  did  God  determine  to  create  such  a  multitude  of  hu- 
man creatures,  unless  it  were  to  promote  his  own  glory  in 
their  happmess  ?  The  ultimate  end  for  the  creation  of  any 
or  all  intelligent  beings  whatever,  must  be,  the  promotion 
of  the  divine  glory  in  their  most  perfect  enjoyment  of  Him- 
self forever.  This  being  the  ultimate  end  of  the  creation 
of  such  existences,  the  7node  of  their  existence  certainly 
must  be  selected  with  direct  reference  to  this  end.  The 
reason  therefore  for  the  creation  of  a  large  multitude  of 
immortal  beings  of  the  human  race,  was,  their  ultimate 
happiness  in  the  enjoyment  of  God.  The  fact,  therefore, 
that  the  existence  of  such  creatures  is  successive,  clearly 


OF    EARLY    EDUCATION.  67 

proves,  that  succession  in  the  generation  is  intimately  con- 
nected with  the  attainment  of  that  final  and  everlasting 
happiness.  Whilst,  then,  God  has  strictly  observed  sim- 
plicity in  the  production  of  all  the  human  race,  he  has  ob- 
served the  same  simplicity  in  the  mode  by  which  he  de- 
signs the  attainment  of  those  ultimate  ends  for  which  they 
were  created. 

The  question  then  still  recurs,  what  was  the  prime  ob- 
ject of  the  successive  mode  of  human  existence  ?  To  this 
question  we  give  the  following  as  the  appropriate  and  only 
satisfactory  answer  :  that  through  the  process  of  early  edu- 
cation, immortal  man  might  he  raised  to  the  perfect  and 
everlasting  enjoyment  of  God  in  heaven.  Now,  besides 
the  proof  of  this  above  stated,  that  God  must  have  selected 
this  as  the  grand  end  of  man's  creation,  and  consequently 
have  appointed  such  mode  of  existence  as  would  conduce 
to  such  end ;  besides  this,  I  say,  we  see  the  most  abundant 
evidence  of  this  in  the  very  structure  of  the  family.  Here 
are  strength  and  weakness,  experience  and  inexperience  ; 
knowledge  and  ignorance,  associated  together.  Now  why 
such  a  combination,  unless  it  be  to  subserve  the  purposes  of 
juvenile  instruction?  Why  is  the  parent  strong  and  know- 
ing, and  his  child  helpless  and  unknowing,  but  that  the 
latter  might  repose  upon  the  strength  and  be  illumined 
from  the  intelligence  of  the  former?  The  very  structure 
of  the  family  then  points  out  juvenile  education  as  its  im- 
mediate and  appropriate  object.  Nor  does  it  leave  us  in 
ignorance  as  to  the  character  of  that  education.  Being 
an  institution  of  God,  physically  and  wisely  adapted  to 
educational  purposes,  the  character  of  such  education  must 
of  course  comport  with  the  nature  of  its  author, — that  is 


68  A  DISCOURSE  ON  THE  OBJECTS,  ETC., 

it  imist  be  decidalbj  religious.  However  various  the  ob- 
jects in  themselves  to  which  the  young  mind  is  directed, 
yet  the  pure  features  of  piety  are  to  characterize  the  whole. 
Pure  and  seraphic  religion  then,  is  the  great  subject  mat- 
ter of  juvenile  instruction,  as  is  clearly  to  be  seen,  in  the 
very  physical  circumstances  of  human  generation. 

2.  A  second  argument  to  prove  that  God  designs,  as 
the  appropriate  object  of  juvenile  instruction,  his  own  glory 
in  the  salvation  of  man  is,  that  this  end  and  this  alone  is 
suited  to  the  whole  character  of  his  administration.  The 
grand  object  ever  before  the  divine  mind  in  the  creation 
and  upholding  and  management  of  all  things,  is  invariably 
the  same, — to  give  such  disclosures  of  himself  that  not 
only  he  himself  may  be  infinitely  pleased  with  his  own  glo- 
rious perfections,  but  that  all  his  intelligent  creatures  may 
also  be  so  enraptured  with  such  displays  of  divine  good- 
ness and  glory,  as  to  seek  all  the  enjoyment  in  their  crea- 
tor, and  to  ascribe  to  him  all  possible  praise  and  worship. 
This  is  the  grand  principle  which  animates  the  divine  bo- 
som, while  it  purposes  the  creation  of  an  angel  or  a  worm, 
a  world  or  an  atom.  If  then  this  be  the  grand  object  be- 
fore the  divine  mind  in  all  his  works,  we  certainly  are  to 
expect  that  he  has  not  forsaken  it,  in  the  organization  of 
families  with  their  various  relations. 

3.  Another  reason  to  support  the  above  proposition  is, 
that  this  is  the  roost  important  end  supposable  in  the  case. 
That  divine  wisdom  will,  under  any  given  circumstances 
whatever,  select  the  worthiest  ends  as  objects  of  accom- 
plishment, all  will  admit  who  believe  in  the  existence  of  a 
God  at  all.  Now,  that  the  salvation  of  the  soul  is  the  most 
valuable  object  which  it  is  possible  to  accomplish  in  the 


OF    EAULY    EDUCATION.  69 

early  training  of  the  human  species,  is  certain.  Of  what 
avail  are  all  the  distinctions  of  state,  the  honors  of  philo- 
sophy, the  pageantry  of  wealth,  and  the  jollities  of  mirth, 
compared  with  the  "pearl  of  great  price?"  However, 
therefore,  men  may  dispute  and  mistake,  as  to  what  ought 
to  be  the  proper  object  of  early  training,  divine  wisdom 
speaks  but  one  language  on  this  subject, — it  is  the  lan- 
guage of  nature,  it  is  the  language  of  God.  This  language 
is,  that  the  salvation  of  the  soul,  as  it  is  the  worthiest,  so  it 
is  the  only  becoming  end  of  the  education  of  an  immortal 
mind. 

4.  The  word  of  God  is  also  explicit  on  this  subject. 
Said  the  God  of  Abraham,  "I  know  him,  that  he  will 
command  his  children  and  his  household  after  him,  and 
they  shall  keep  the  way  of  the  Lord,  to  do  justice  and  judg- 
ment, that  the  Lord  may  bring  upon  Abraham  that  which 
he  hath  spoken  of  him."  (Gen.  xviii,  19.)  How  very  dis- 
tinctly do  these  words  declare  the  divine  approbation  of 
strict  and  pious  family  government !  And  how  large  were 
the  blessings  which  God  thus  seemed  to  couple  with  the 
pious  regulations  of  that  venerable  patriarch's  household. 
In  1  Sam.  3  :  13,  14,  we  have  the  displeasure  of  God 
very  strikingly  expressed  against  the  family  of  Eli  for  the 
maladministration  of  that  aged  priest  in  his  own  house. 
"  For  I  have  told  him,"  saith  God,  "  that  I  will  judge  his 
house  forever,  for  the  iniquity  which  he  knoweth ;  because 
his  sons  made  themselves  vile  and  he  restrained  them  not, 
and,  therefore,  I  have  sworn  unto  the  house  of  Eli,  that 
the  iniquity  of  Eli's  house  shall  not  be  purged  with  sacri- 
fice nor  offering  for  ever."  Says  the  wise  man,  "  With- 
hold not  correction  from  the  child,  for  if  thou  beatest  him 


70  A  DISCOURSE  ON  THE  OBJECTS,  ETC., 

with  the  rod,  he  shall  not  die.  Thou  shalt  beat  him  with 
the  rod,  and  shalt  deliver  his  soul  from  hell."  Prov.  23  : 
13,  14.  In  the  Epistle  to  the  Ephesians,  C  :  4,  the  Apostle 
exhorts  parents  thus,  "  And,  ye  fathers,  provoke  not  your 
children  to  wrath ;  but  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord."  In  fact,  tlie  obligation  of  the 
fifth  commandment,  as  well  as  the  various  other  precepts 
in  the  Scriptures,  inculcating  filial  duty,  seems  to  be  pre- 
dicated upon  the  principle,  that  parents  will  command  their 
children  nothing  but  what  is  consistent  with  the  divine  law. 

It  is  therefore  evident,  that  the  grand  object  of  the 
divine  mind,  in  the  appointment  of  juvenile  instruction  is, 
the  glory  of  his  oicn  great  name  in  the  salvation  of  his 
creatures. 

Secondly,  God  has  appointed  the  means  necessary  for 
the  securing  of  this  end. 

1.  The  first  argument  to  establish  this  part  of  the  sub- 
ject is,  that  the  selection  of  the  end  before  proved  shows 
clearly,  that  the  proper  means  have  been  appointed. 
God  always  acts  intelligently.  He  not  only  chooses  the 
wisest  ends,  but  invariably  ordains  the  most  appropriate 
means  for  the  accomplishment  of  such  ends.  To  suppose, 
therefore,  that  God  has  appointed  as  the  legitimate  .object 
of  juvenile  education,  the  salvation  of  his  creature  man, 
and  yet,  that  he  has  ordained  no  means  for  the  attainment 
of  such  object  in  such  educational  course,  is  to  suppose, 
that  God  acts  in  this  particular  inconsistently  with  him- 
self, and  with  all  his  other  operations. 

2.  The  pupil  he  has  furnished  for  this  educational 
training  is  not  only  capable  of  religion,  but  has  all  those 
flexibilities  of  temper  and  heart,  necessary  to  render  the 


OP    EARLY    EDUCATION,  71 

successful  inculcation  of  divine  truth  easy  and  pleasant. 
The  child  in  his  very  nature  is  a  religious  being — is  evi- 
dently formed  for  moral  government.  He  has  a  soul 
which  is  not  only  rational  and  immortal,  but  capable  of 
glowing  and  burning  with  divine  love  beside  the  very 
archangel  himself  Nor  is  there  in  the  child,  either  that 
stubbornness  of  disposition,  or  that  sturdiness  of  habit, 
which  we  very  often  meet  with  in  adult  years.  His  mind 
and  heart  are  like  his  body,  soft  and  tender.  We  admit 
that  he  is  depraved  ;  but  then  his  depravity  is  but  in  its 
incipient  state.  It  has  not  gathered  around  it  all  that 
moral  deformity,  and  incorrigibleness  with  which  it  is 
often  invested  in  after  years.  True,  this  depravity  will 
yield  even  in  infancy  and  childhood,  as  in  manhood,  to 
nothing  short  of  divine  grace.  Still,  however,  as  God  has 
invariably  connected  that  grace  with  the  proper  use  of  the 
means  which  he  has  appointed  as  the  channels  through 
which  he  bestows  it ;  and  as  the  facilities  for  obtaining  in 
the  child  an  early  and  proper  use  of  those  means  are  ex- 
tremely great ;  so  the  very  pliableness  of  early  nature, 
seems  to  offer  the  greatest  hope  of  salvation,  as  the  result 
of  proper  and  early  religious  training.  Parents  often  com- 
plain of  evil  tempers,  and  self-willed  inclinations  in  their 
children.  But,  then,  those  complaints  are  seldom,  if  ever, 
made  until  both  by  training  and  example,  they  have 
cherished  in  their  children  the  very  evils  of  which  they 
complain.  They  fret  and  sour  the  feelings  of  the  young 
lion  and  then  complain  that  he  growls.  "  Can  one  walk 
on  live  coals  and  not  be  burned  ?"  Nothing  is  more  evi- 
dent than  the  fact,  that  we  need  a  system  of  infantile  edu- 
cation extending  much  farther  back  than  any  which  now 


72  A    DISCOURSE    ON    THE    OBJECTS,    ETC., 

obtains  amongst  us.  Infantile  metaphysics  deserves  infi- 
nitely more  to  be  made  a  subject  of  profound  study  than  it 
ever  has  been.  Most  mothers  seem  to  know  infinitely  more 
about  the  cradle  and  the  nursery,  than  about  the  nature 
and  operations  of  that  immortal  gem — the  soul — which 
gives  their  true  excellency  to  each. 

3,  God  has  given  to  the  parent  all  that  control  over  his 
child  and  interest  in  him,  which  constitutes  one  of  the 
greatest  possible  advantages  for  religious  training.  Al- 
though in  some  ancient  states  children  were  regarded  as 
the  property  of  the  government,  yet  this  was  not  only  un- 
just, but,  it  was  contrary  to  the  most  permanent  and  regu- 
lar laws  of  nature  herself  For  if  there  be  any  principle 
at  all  which  will  give  the  right  of  property,  that  principle 
certainly  must  exist  in  the  parent's  claims  to  his  own  off- 
spring. We  are  not  to  understand,  however,  from  this, 
that  the  right  of  the  parent  to  his  child  is  the  same  as  his 
right  to  any  common  subject  of  property.  His  right,  is 
but  the  right  of  affection,  of  management  and  training. 
This  right,  however,  he  has  both  by  the  decision  of  nature 
and  the  law  of  God,  as  well  as  by  the  consent  of  most 
governments.  Along  too  with  this  right  of  control,  there 
are  implanted  in  the  very  natures  of  parents  and  children 
reciprocal  affections,  which,  as  they  are  the  strongest  and 
most  agreeable  ligaments  of  families,  so  they  offer  the 
greatest  and  most  delightful  facilities  for  the  communica- 
tion of  religious  instruction  to  the  young. 

4.  God  has  also  offered  the  strongest  inducements 
possible  to  faithful  parental  training.  He  has  made  it 
again  and  again  in  his  Word  the  subject  of  express  and 
solemn  command.     He  has  represented  distinctly,  both 


OP    EARLY    EDUCATION.  73 

in  his  Word  and  in  his  Providence,  that  the  after  charac- 
ter and  condition  of  the  child,  both  here  and  hereafter, 
depend  very  much  upon  early  education.  He  has  ap- 
pointed in  the  ordinance  of  infant  consecration  a  cove- 
nant, in  which  he  both  exacts  an  oath  of  fidelity  from  the 
parent,  and  promises  his  grace  and  blessing  upon  such 
fidelity.  He  has  held  out  the  greatest  inducements,  in  the 
succors  and  comforts,  which  well-raised  and  pious  chil- 
dren bring  to  their  parents  in  after  life ;  as  well  as  the 
glory  which  they  will  throw  around  them  in  the  kingdom 
of  Heaven  above.  And  He  has  also  revealed  and  pre- 
sented that  anguish  of  spirit,  which  ensues  to  parents  in 
this  life  upon  perceiving  the  profligacy  and  ruin  of  badly 
raised  families ;  as  well  as  that  awful  gloom  which  shall 
forever  settle  upon  such  children  in  the  world  of  woe. 
Thus  has  God  held  out  every  possible  motive  to  parental 
faithfulness  in  the  training  of  their  offspring. 

5.  God  has  also  furnished  all  necessary  means  and 
helps  in  the  conveyance  of  religious  instruction  to  the 
minds  of  children.  He  has  given  his  holy  Sabbath — 
whose  sacred  rest,  recurring  every  seventh  day,  can  never 
fail,  when  properly  observed,  to  exhibit  the  most  delightful 
emblem  of  what,  by  innocence,  man  once  was,  and  of 
what  by  grace,  he  may  again  become.  Along  with  the 
Sabbath,  he  has  associated  his  sanctuary  and  its  privileges 
— where  our  children,  as  well  as  ourselves,  may  hear  the 
words  of  salvation.  He  has  given  his  Holy  Word,  whose 
exhibitions  of  truth  and  grace,  lively  descriptions  and 
tender  appeals,  cannot  fail  to  have  the  most  powerful  effi- 
cacy in  assimilating  to  itself,  all  those  who  read  it  with 
docility,  and  prayer,  and  constancy.     He  has  given  his 


74  A    DISCOURSE    ON    THE    OBJECTS,    ETC., 

ministers,  who  visit  our  families,  as  messengers  from  the 
rery  court  of  Heaven.  In  the  communion  he  has  lifted 
up  the  blood-stained  cross,  upon  which  even  an  infant's 
eye  may  look  and  weep.  He  has  given  us  the  ordinance 
of  Baptism,  by  which  our  children  are  introduced  into  his 
church  when  young,  and  where  they  are  to  be  trained  up 
as  olive  plants  in  the  house  of  the  Lord.  He  has  opened 
to  us  the  avenues  of  Sabbath  school  instruction.  And  He 
has  multiplied  in  our  families  books  of  the  most  interesting 
and  religious  character. 

Thus  has  Almighty  God  established  in  the  family  the 
very  best  school  for  religious  instruction  to  be  found  on 
earth.  The  church  itself,  though  it  covers  a  larger  field 
and  is  invested  with  apparently  greater  grandeur,  and  has 
more  numerous  ordinances,  yet  never  can  be  so  organic 
and  efficient  as  the  family,  considered  as  a  religious  school. 
Her  connections  are  more  protracted,  her  supervision  is 
more  general  and  diffuse,  and  her  weapons  are  wielded 
over  a  greater  distance.  From  her  very  nature  then,  the 
church  is  less  organic  and  efficient  than  the  family. 
Hence  in  those  places  where  the  church  has  allied  to  her 
interests  the  smaller,  though  more  united  organizations  of 
family  governments,  she  rises  to  the  very  acme  of  spirit- 
uality and  usefulness  in  this  world.  And  on  the  contrary 
where  family  administrations  are  loose  and  insubordi- 
nate, the  church  sinks  to  the  very  lowest  point  of  spiritual 
depression.  The  church  contemplated  thus  in  connec- 
tion with  the  families  of  which  she  is  composed,  resembles 
the  state  of  European  kingdoms  during  the  existence  of 
baronies.  The  prince  was  powerful  when  supported  by 
his  barons,  he  was  nothing  without  their  co-operation. 


OF    EARLY    EDUCATION.  75 

Just  SO. now,  that  church  which  is  made  up  of  families 
under  the  best  regulations,  is  the  most  powerful  church. 
And  that  which  consists  of  families  under  loose  and  irre- 
ligious discipline  must  necessarily  be  feeble  and  ineffi- 
cient.    But, 

Thirdly,  When  the  means  above  specified  are  properly 
employed  by  the  heads  of  families,  the  appropriate  results 
will  invariably  be  attained.  Before  entering  upon  the 
proof  of  this  part  of  our  subject,  I  wish  to  expose  a  preju- 
dice connected  with  it  the  most  unwarrantable  and  dan- 
gerous of  almost  any  ever  entertained  by  man.  Tins  pre- 
jtidice  is,  that  that  religion,  icJiich  is  the  result  of  family 
education,  is  to  be  regarded  toith  suspicion  as  spurious, 
since  it  is  more  apt  to  he  the  result  of  training  or  habit 
than  of  grace.  That  this  sentiment  is  lamentably  com- 
mon among  a  certain  class  of  persons  in  our  country,  and 
that  it  has  gained  great  hold  on  some  who  ought  to  be 
better  informed  is  certain.  I  call  this  sentiment  a  preju- 
dice— it  is  such,  since  it  has  its  foundation  neither  in 
reason  nor  revelation.  All  religion  is  the  result  of  teach- 
ing. What  is  the  ministry  but  a  system  of  instruction  ? 
What  is  the  Bible  but  the  volume  of  God's  teachings  to 
man  ?  And  what  is  the  great  office  of  the  Spirit,  but  to 
"  convince  the  world  of  sin,  of  righteousness,  and  of 
judgment?"  If,  then,  all  true  religion  is  the  result  of 
teaching,  as  sanctified  to  the  heart  by  the  Spirit,  are  we 
to  discard  the  effects  of  that  sort  of  teaching,  which,  as 
we  have  shown,  is  the  most  efficient  and  controlling? 
Surely,  such  a  sentiment,  while  it  was  designed  to  strike 
at  the  very  heart  of  one  of  the  most  valuable  ordinances  of 
the  Gospel,  strikes  also  at  the  very  vitals  of  religion  her- 


70  A   DISCOURSE   ON  THE   OBJECTS,   ETC., 

self.  And  whose  religion,  we  ask,  is  to  be  the  most  highly 
appreciated  ;  the  religion  of  him,  who  has  ever  been  from 
early  life  under  the  influence  of  Gospel  instruction  and 
discipline;  or  of  him,  who  from  long  habits  of  ignorance 
and  vice,  is  apparently  but  just  converted  to  God  ?  And 
which,  pray,  of  the  two,  is  most  likely  to  bring  scandal 
upon  the  church,  the  man,  whose  whole  life  has  been  under 
a  sanctifying  process ;  or  the  man,  whose  whole  life,  with 
the  exception  of  but  a  few  moments,  has  been  habituated 
to  crime  ?  The  tendency,  too,  of  such  a  prejudice  as  this, 
while  it  opens  to  the  young  all  the  doors  of  licentiousness, 
and  offers  to  parents  not  a  solitary  motive  for  the  main- 
tenance of  family  religion  ;  perverts  the  very  nature  of  the 
religion  of  Jesus  itself.  True  piety  is  thus  regarded  more 
as  the  result  of  animal  excitement,  of  nervous  trepidations, 
of  imaginary  reveries,  and  in  some  cases,  even  of  appari- 
tions and  visions,  than  as  the  proper  effect  of  truth  upon 
the  heart  and  conscience.  Such  a  prejudice,  too,  has 
particularly  had  a  most  pernicious  tendency  upon  the 
numerous  slaves  of  this  country.  In  many  sections,  to  the 
writer's  certain  knowledge,  there  are  a  great  many  ser- 
vants who  have  not  the  least  confidence  in  the  steady  and 
uniform  piety  of  their  owners,  since  they  have  been  taught 
to  regard  that  as  piety,  which  is  perfectly  different  in  its 
character. 

But  I  proceed  to  demonstrate,  that  where  the  appropri- 
ate  means  of  family  instruction  are  wisely  employed,  their 
legitimate  ends  will  ensue.  If  there  be  a  failure,  it  must 
occur  either  in  the  parents  or  instructors  of  the  child,  in  the 
means  employed,  or  in  God.  In  the  case  under  conside- 
ration, the  parents  are  supposed  to  be  faithful.     The  fail- 


OF    EARLY    EDUCATION.  77 

ure,  therefore,  must  either  be  in  the  means,  or  in  God  who 
has  appointed  them. 

This  failure  cannot  be  in  the  means.  The  fact  that 
these  means  have  been  selected  and  appointed  by  God 
himself,  demonstrably  shows  that  they  cannot,  if  properly 
employed,  be  inefficient  in  any  case  whatever.  For  ray- 
self,  I  abhor  the  sentiment,  tliat  God  has  appointed  any 
system  of  means  that  are  to  constitute  but  in  the  general, 
the  channels  through  which  grace  is  to  be  received,  whilst 
the  particular  and  proper  use  in  any  case  whatever  may  be 
attended  with  defeat.  The  grand  reason  why  any  perish 
is,  because  they  do  not  in  point  of  fact  properly  employ 
the  means  of  salvation  put  in  their  hands.  If  then,  God 
does  invariably  bestow  his  grace  upon  those  who,  in  the 
commanded  sense,  employ  the  means  put  into  their  hands, 
and  if  God  has  really  appointed  means  for  the  successful 
religious  training  of  the  young,  then  certainly,  the  com- 
manded use  of  those  means  must  be  connected  with  the 
blessings  of  his  grace.  I  know,  there  is  a  sentiment 
entertained  by  many,  and  akin  to  the  one  just  now  exposed, 
which  is  opposed  to  what  is  here  affirmed.  This  senti- 
ment is,  that  you  may  expect  almost  any  thing  as  the  result 
of  early  training  but  grace.  It  is  urged,  that  you  may 
make  children  industrious,  and  intelligent,  and  even  moral, 
but  pious  you  never  can  render  them  by  any  religious 
training  whatever.  We  do  not  hold  to  the  sentiment,  that 
that  efficiency  which  subdues  the  heart  and  converts  the 
soul,  is  to  be  found  in  any  means  whatever ;  still,  however, 
we  do  affirm,  that  it  is  invariably  connected  with  the 
proper  use  of  appointed  means.  But  whence  the  senti- 
ment above  ?     Does  it  arise  either  from  any  proper  views 


78  A    DISrOUKSK    ON    TITF.    OnJF.CTS,    ETC., 

of  natural  laws,  or  from  Divine  Sovereignty?  It- cannot 
arise  from  the  former,  for  all  nature  teaches  us,  that  meows 
are  connected  with  ends;  and  though  in  this  case  the  ends 
to  be  accomplished  are  of  grace,  yet  let  it  also  be  remem- 
bered, that  the  means  are  likewise  of  grace.  The  same 
grace  which  selected  the  results,  ordained  for  their  accom- 
plishment the  appropriate  instruments.  And  why,  let  it 
be  asked,  do  we  suppose  that  God  acts  more  variably  in 
the  moral  than  in  the  natural  world  ?  Is  not  the  former  of 
more  importance?  and  are  not  stability  and  uniformity 
there  as  much  required  as  in  the  physical  world?  And 
upon  what  does  the  regularity  of  natural  laws  depend,  but 
upon  the  same  thing  upon  which  moral  principles  operate, 
the  cowiscl  of  the  Most  High  ?  The  same  Being  who  cre- 
ated the  world,  has  given  a  promise;  and  the  same  hand 
that,  "  without  variableness  or  the  shadow  of  a  turn,"  di- 
rects the  one,  manages  the  other.  God  in  nature,  then, 
can  just  as  soon  fail,  as  God  in  grace.  In  fact,  the  very 
uniformity  w  ith  which  all  nature  proceeds,  but  causes  us  to 
believe  more  firmly,  that  He  who  ever  acts  in  consistence 
with  himself,  "  as  lie  feeds  the  ravens  and  clothes  the 
lilies  of  the  field,"  will  ever  "give  to  him  that  asks,  and 
open  to  him  that  knocks."  The  only  reason  why  men 
trust  God  more  in  nature  than  in  grace  is,  through  their  own 
unfaithfulness  and  unbelief  As  we  have  often  failed  in  a 
divine  promise,  not  in  God  but  in  ourselves,  there  is  a  dis- 
position in  our  hearts  to  charge  upon  God  instabdity  in  the 
administration  of  his  moral  kingdom,  which  charge  too  is 
but  poorly  atoned  for  by  resolving  the  whole  mystery  into 
divine  sovereignty.  Thus,  he  who  raises  upon  us  every 
morning  the  glorious  sun,  and  sends  his  showers  over  our 


OF    EARLY    EDUCATION.  79 

fields  with  so  grand  a  regularity,  is  nevertheless  regarded 
as  fickle  and  uncertain,  when  besought  to  lift  upon  us  the 
Sun  of  Righteousness,  and  to  shed  upon  our  souls  the  dews 
of  his  grace !  Besides,  if  the  sentiment  above  be  true, 
then  as  ministers  might  we  expect  to  inculcate  successfully 
upon  our  hearers  any  thing  save  religion.  The  truth  is, 
that  all  such  parents  as  make  the  above  declaration,  teach 
their  children  any  thing  but  religion.  They  school  their 
minds  most  carefully,  and  clothe  and  feed  their  bodies 
most  tenderly,  and  then  wonder  that  their  neglected  souls 
are  not  converted ! 

Nor  can  there  be  a  failure  in  God  in  the  proper  educa- 
tional course  of  a  child.  The  above  remarks  will  prove, 
we  hope,  that  if  God  has  given  the  promise  of  his  grace  in 
the  training  of  the  young,  that  that  promise  cannot  possibly 
fail.  Has  then  God  given  assurance  of  his  blessing  in  the 
religious  training  of  children  ?  To  this  we  answer  in  the 
affirmative. 

First.  Because  the  family  is  an  institution  peculiarly  of 
his  own  creation,  and  an  institution,  too,  which  has,  as  has 
been  shown,  the  religious  training  of  the  young  in  order 
to  salvation,  as  its  peculiar  design.  Now,  nothing  could 
be  more  absurd  than  to  suppose  that  God,  after  he  had 
appointed  family  religion  as  a  grand  means  of  salvation, 
should  withhold  his  grace  from  such  institution.  This 
«vould  be  setting  the  providence  of  God  directly  against  his 
purpose.  The  very  structure,  therefore,  of  the  family,  de- 
monstrates that  God  designs  to  bestow  his  grace  in  its  pro- 
per administration. 

Secondly.  The  fact  that  parents  are  commanded  to 
"train  up  their  children  in  his  nurture  and  admonition," 


80  A  DISCOURSE  ON  THE  OBJECTS,  ETC., 

proves  that  they  have  his  promise  of  assistance  in  the  dis- 
charge of  that  duty.  It  is  a  feature  in  all  the  commands 
of  God  to  man,  that  they  carry  along  with  them  a  promise 
of  divine  aid  to  all  who  will  comply  with  them.  This 
assistance  is  proffered  in  reference  both  to  the  performance 
of  duty,  and  to  its  results.  When,  therefore,  God  com- 
mands parents  to  bring  up  their  offspring  for  his  service 
and  glory,  he  pledges  to  them  in  the  very  command,  both 
grace  to  perform  the  duty  on  their  part,  and  grace  to  the 
children  whom  they  thus  strive  to  educate  in  his  fear. 

Thirdly.  But  God  not  only  gives  this  assurance  indi- 
rectly and  by  implication, — he  positively  offers  to  enter  into 
covenant  with  parents  in  behalf  of  their  children,  and  thus 
to  crown  their  efforts  with  certain  and  abundant  success. 
The  mode  in  which  he  extended  his  mercy  to  Abraham, 
is  precisely  the  mode  in  which  he  offers  it  to  his  believing 
saints  at  present.  He  promises  to  be  a  God  to  every  be- 
liever and  also  to  his  seed.  While  faith  is  the  principle 
and  the  only  principle  which  introduces  into  his  kingdom, 
yet  that  faith  respects  now,  as  it  did  in  Abraham  and  all 
the  ancient  church,  not  only  the  head  of  a  family,  but  its 
subordinate  members.  Now,  in  embracing  this  covenant 
of  God  for  our  children,  we  have  the  oath  of  God  himself, 
that  his  grace  shall  not  fail  our  offspring.  Thus  shall  be 
fulfilled  abundantly  upon  us  the  declaration  of  the  prophet, 
"I  will  pour  my  spirit  upon  thy  seed,  and  my  blessing  upon 
thy  offspring."  Is.  44:  3. 

If,  therefore,  the  results  of  religious  training  be  not 
attained,  it  can  arise  from  no  deficiency  either  in  the 
means  appointed  or  in  God  who  has  appointed  them. 
Fidelity,  therefore,  in  the  parent  necessarily  supposes  the 


OF    EARLY    EDUCATION.  81 

accomplishment  of  the  grand  and  divine  object  of  juvenile 
instruction — viz.  the  salvation  of  the  soul. 

Before  leaving  this  lecture,  I  can  but  remark,  how 
deeply  stained  will  the  skirts  of  many  parents  be  found 
hereafter  with  the  blood  of  their  own  offspring  !  Oh,  what 
wailing  and  lamentation  will  there  be  at  the  judgment- 
seat,  when  thoughtless  and  wicked  parents  shall  meet 
those  children,  whom  they  have  murdered  through  neglect 
and  carelessness !  And,  the  children  of  how  many  of 
those,  who  here  call  themselves  Christians,  will  point  to 
their  own  parents  as  the  instruments  and  means  of  their 
unutterable  anguish  !  And,  how  many  a  poor  unfortunate 
child,  too,  will  there  lift  up  its  eyes  in  despair,  through  the 
abuses  and  misrepresentations  thrown  around  the  ordi- 
nance of  infant  baptism.  Not  that  this  ordinance  itself  in 
its  form  alone  is  essential  to  salvation ;  but,  that  lying  as  it 
does  at  the  very  foundation  of  family  government  and  reli- 
gious education,  its  denial  and  abuses,  will  and  must  in- 
troduce into  families  such  a  state  of  things  as  will  invari- 
ably lead  to  the  loss  of  more  or  less  innnortal  souls  !  Oh, 
that  I  could  reach  the  hearts  of  Christian  brethren  of  all 
denominations  on  this  subject;  not  as  a  sectary,  but  as  a 
friend  to  themselves  and  their  families,  as  well  as  to  the 
kingdom  of  Jesus  Christ.  Far  below  the  range  of  preju- 
dice and  error,  in  those  deep  regions  of  the  soul,  where 
the  pure  love  of  truth  and  holiness  dwell — there — there 
would  I  try  to  enkindle  a  becoming  interest  for  an  institU' 
tion,  as  glorious  in  the  sigh  tof  God,  as  it  is  in  its  very 
nature,  conducive  to  human  salvation. 


LECTURE    V. 


SEVERAL    INTRODUCTORY    TOPICS    DISCUSSED 

The  object  of  the  following  lecture,  is  to  insist  upon 
several  considerations  in  support  of  Paedobaptism,  and  as 
introductory  to  that  more  connected  chain  of  argument  by 
which  it  is  designed  to  advocate  and  defend  this  ordi- 
nance. 

1.  The  first  remark  which  I  here  make  is,  that  child- 
ren evidently  have  a  right  to  membership  in  the  church  of 
Jesus  Christ,  in  view  of  that  obligation  which  rests  upon 
all  men  to  accept  that  covenant  of  mercy,  into  which  the 
great  God  is  pleased  to  enter  with  us  as  sinners,  in  the 
name  of  a  Redeemer.  That  there  was  such  a  covenant 
entered  into  between  the  Father  and  Son,  in  order  to  save 
our  guilty  race,  is  not  only  certain  from  many  express  texts 
of  Scripture,  (see  Gen.  3:  15.  Ps.  2:  also  110.  Isaiah  53: 
10—12.  Zech.  13:  7.  John  10:  18.)  but  from  the  whole  of 
God's  providential  dealings  with  man  in  this  world.  The 
existence  of  such  covenant  constitutes  the  great  basis 
upon  which  the  whole  church,  with  all  its  ordinances  and 
blessings,  stands.  Now,  the  very  existence  and  procla- 
mation of  such  a  covenant  devolves,  upon  the  whole  human 


84  SEVERAL    INTRODITTORY 

race,  the  very  strongest  obligation  to  accept  its  proffered 
provisions.  Not  to  accept  these,  would  be  but  to  laugh  at 
the  wisdom,  and  trample  upon  the  goodness,  of  the  ever- 
blessed  Trinity.  It  would  be,  to  set  at  defiance  the  au- 
thority of  God,  and  to  involve  the  soul  in  the  most  awful 
guilt.  The  duty,  then,  to  accept  at  once  such  offered  grace, 
rests  with  binding  force  upon  all  mankind.  Nor  can  there 
possibly  be  salvation  but  through  this  medium.  All  who 
are  delivered,  are  delivered  through  the  express  provisions 
of  this  covenant.  But,  from  that  peculiar  mode  of  exist- 
ence which  divine  wisdom  has  assigned  to  man,  some  of 
those,  to  whom  the  offers  of  mercy  through  such  covenant 
are  necessary,  cannot  accept  them,  since  they  cannot  even 
understand  them.  Yet  even  these  are  to  be  saved  through 
this  medium  alone.  They  must  be  connected  with  that 
covenant  or  be  lost.  But,  how  is  it  possible  for  them  to  be 
connected  in  any  ordinary  way  with  such  covenant,  but 
through  their  parents ;  who,  as  they  are  their  natural  guardi- 
ans and  agents  in  every  thing  else,  must  be  also  in  this. 
Is  it  more  likely  that  God,  who  always  acts  wisely  and  with 
special  design  to  the  promotion  of  piety  among  his  crea- 
tures, should  make  the  mode  of  connection  between  child- 
ren and  this  covenant  arbitrary,  unrevealed,  and  no  way 
conducive  to  piety  on  earth;  or,  that  he  should  establish 
such  mode  of  connection  through  their  parents,  as  the  most 
natural  and  the  wisest  ?  Between  these  alternatives, 
there  surely  never  could  be,  in  the  mind  of  an  infinitely 
intelligent  Being,  a  moment's  hesitation.  When  God  pur- 
posed the  salvation  of  men  through  a  Redeemer,  did  he 
effect  the  atonement  of  human  guilt  in  some  remote  part 
of  his  kingdom,  or  on  earth  ?     And  why  on  earth  but  to 


TOPICS    DISCUSSED  85 

secure  the  very  ends  of  that  atonement  by  the  exhibition 
of  his  son  upon  the  cross  in  sight  of  men  ?  Does  God  then 
design  the  salvation  of  children  ?  What  medium  of  effect- 
ing this  purpose  is  so  natural,  and  so  conducive  to  the 
prevalence  of  piety  on  earth,  as  its  accomplishment  imme- 
diately through  their  parents?  And  if  this  be  so,  how 
natural  is  it  that  God,  who  gives  a  seal  to  parents  to  signify 
their  connection  with  that  chain  of  everlasting  love  which 
has  been  let  down  into  this  world  through  the  cross,  should 
also  extend  the  same  seal  to  their  infant  seed,  as  signifi- 
cant of  their  connection  also  with  the  same  thing. 

But  some  may  say,  why  extend  such  seal  to  children, 
seeing  they  cannot  understand  it?  But  to  such  let  it  be 
replied,  that  the  very  fact  that  they  can  understand, 
neither  the  seal  nor  the  salvation  offered,  is  the  very  rea- 
son why  it  should  be  extended  to  them.  Surely,  none 
will  say,  that  salvation  should  not  be  extended  to  them, 
simply  upon  the  ground  that  they  cannot  appreciate  its  na- 
ture or  value.  If,  then,  it  be  important  that  mercy,  through 
a  Saviour,  should  be  extended  even  to  infants,  is  it  not  of 
infinite  importance,  both  to  the  church  and  to  parents, 
that  God  should  give  sufficient  evidence  of  this  fact.  And 
what  greater  evidence  could  be  given,  than  the  willingness 
of  the  Most  High  to  enter  into  a  covenant  of  mercy  through 
their  parents,  with  even  little  children?  In  order  to  put 
this  matter  clearly  before  the  mind, — suppose  that  all  men, 
without  exception,  had  accepted  the  salvation  offered  ; 
would  parents  in  this  case  have  accepted  it  for  themselves 
alone,  or  for  their  children  also  1  Most  certainly,  in  this 
State  of  things,  the  act  of  the  parent  would  have  reached 
to  the  child ;  and  though  incapable  of  moral  action,  yet 


86  SEVERAL    INTRODUCTOnr 

would  the  cliild  have  been  contemplated  by  the  divine 
mind,  througli  his  parent,  as  the  heir  of  his  mercy.  -Again, 
suppose  all  men  had  rejected  that  salvation  :  is  it  likely 
that  divine  mercy,  foreseeing  the  future  and  certain  per- 
sonal and  actual  rebellion  of  the  child  himself,  would  have 
overleaped  the  wickedness  and  unbelief  of  the  parent  to 
pluck  his  offspring  from  hell  ?  What  is  the  difference  then, 
whilst  a  part  accept  and  a  part  refuse  such  mercy  ?  Why 
in  this  case  alone,  should  all  children  occupy  a  great  com- 
inon  ground,  while  their  parents  stand  in  as  different  as- 
pects to  God's  covenant,  as  darkness  from  light? 

But  take  another  illustration.  Here  is  an  island  visited 
by  some  tremendous  plague.  Sickness  and  death  reign 
among  all  its  inhabitants.  But  just  in  this  state  of  things, 
a  great  and  well  furnished  ship  is  sent  to  their  rescue. 
The  offer  is  extended  to  all,  to  come  on  board  and  be 
saved.  But,  a  large  number  of  the  inhabitants  of  this 
island  are  children.  These,  it  is  evident,  can  neither  un- 
derstand the  offers  made,  or  their  danger;  nor  can  they 
accept  the  assistance  proffered.  What  then  is  to  be  done  ? 
Is  the  offer  made  to  them?  Most  certainly,  since  it  is 
made  to  all.  But  how  is  it  made  to  them?  Certainly 
through  their  parents.  And  how  is  it  expected  for  them 
to  accept  it?  Certainly  through  their  parents.  Now, 
what  would  be  thought  of  parents  in  such  a  case,  who 
should  reason  as  many  do  now  adays  as  to  the  ordinance 
under  discussion  ?  Who  should  say,  when  such  offers  of 
mercy  were  made,  '"  our  children  are  small ;  they  cannot 
understand  the  need  of  such  aid ;  they  are  incapable  of 
accepting  such  safety, — nor  is  there  any  need  that  they 
should,  seeing  they  are  but  children.    Innocent  t"«ings. 


TOPICS    DISCUSSED.  87 

they  are  iu  no  danger  !"  But  see  others  of  a  different  un- 
derstanding betake  themselves  and  all  their  families  into  the 
vessel.  See  them  bear  all  their  helpless  babes  on  board ; 
and  see  the  great  ship  hoist  her  sails  and  take  her  flight ! 
How  wretched  the  condition  of  all  left,  whether  parents  or 
children !  How  inexpressibly  happy  the  state  of  those 
who,  understanding  the  proclamation  of  assistance  precise- 
ly as  it  was  intended,  had  gone  with  all  their  households 
on  board  !  The  very  fact,  therefore,  that  God,  in  the  cre- 
ation of  man,  brings  him  into  being  in  an  infantile  state, 
and  the  fact  that  salvation  through  the  cross  is  offered  to 
all  men,  as  well  as  the  fact  that  all,  infants  not  excepted, 
stand  in  perishing  need  of  that  salvation,  demonstrably 
shows  that  it  is  offered,  not  alone  to  individuals  as  such, 
but  to  the  families  of  men  that  constitute  the  whole  human 
race.  In  this  view  of  the  subject  it  is,  that  the  Scriptures 
declare  that  "  the  generation  of  the  upright  shall  be  bless- 
ed ;"  that  his  children  shall  grow  up  "  like  olive  plants 
around  his  table,"  and  that  they  seldom  or  never  "  beg 
bread."  While  on  the  contrary  the  prophet  prays  that 
God  would  "  pour  out  his  fury  upon  the  heathen,  and  upon 
the  families  that  call  not  upon  his  name."  The  same  sen- 
timent is  expressed  in  the  second  commandment  of  the 
Decalogue,  where  the  Lord  declares  himself  to  be  "  a  jeal- 
ous God,  visiting  the  iniquity  of  the  fathers  upon  the  child- 
ren, unto  the  third  and  fourth  generation  of  them  that  hate 
him,  and  showing  mercy  unto  thousands  of  them  that  love 
him  and  keep  his  commandments." 

2.  A  second  remark  1  offer  in  support  of  Psedobaptism 
is,  that  according  to  the  common  sentiment  of  mankind, 
children  are  always  born  to  the  circumstances  and  condi- 


88  SEVERAL    INTRODUCTORY 

tion  of  their  parents.  By  circumstances  and  condition 
here,  we  mean  all  those  peculiarities  of  property,  honor, 
morality,  religion,  learning,  politics,  6lc.,  which  constitute 
the  external  state  of  men,  and  which  breed  the  various 
classifications  that  exist  in  the  world.  Society  in  every 
country,  as  well  as  in  Asia,  has  its  caate;  and  although 
this  caste  in  our  country  may  not  be  regarded  with  such 
scrupulosity  as  in  India,  yet  does  it  as  really  exist.  Our 
remark  above,  therefore  is,  that  all  children  born  within 
the  prescribed  limits  of  any  of  the  several  classifications  of 
society  do,  whilst  under  age  particularly,  belong  to  the  pe- 
culiar class  in  which  they  were  born.  The  children  of 
European  parents  are  recognized  as  Europeans ;  the  child- 
ren of  Americans  as  Americans.  The  children  of  the 
free  are  free  born  ;  the  children  of  slaves  are  recognized 
as  slaves.  The  children  of  the  rich  are  born  to  wealth; 
the  descendants  of  the  poor  to  poverty.  The  children  of 
Heathen  or  Jewish  parents  are  born  to  the  religion  of  their 
ancestors  ;  those  of  Christians  inherit,  at  least  externally, 
Christianity  as  their  patrimony.  Now  it  is  not  said,  that 
children  born  in  any  one  form  of  society,  may  not  pass 
over  afterwards  to  another.  Those  governments  that  hold 
this  sentiment,  are  justly  enough  regarded  as  more  or  less 
tyrannical.  But  the  farthest  that  either  law  or  public  sen- 
timent can  properly  go,  in  assimilating  these  classes,  is  to 
permit  and  promote  transitions  from  one  to  the  other. 
The  distinctions  themselves  must  forever  exist.  Now,  if 
in  all  such  cases,  children  are  born  to  the  condition  of  their 
parents,  shall  we  be  regarded  as  irrational,  because  we 
insist  upon  it,  that  the  same  is  true  in  another  and  a  far 
more  important  division  of  mankind  ?     When  we  claim 


TOPICS    DISCUSSED.  89 

the  right  of  the  children  of  believers  to  membership  in  that 
kingdom  of  faith  which  Christ  has  set  up  on  earth,  in  vir- 
tue of  the  piety  of  their  parents ;  and  when  we  exclude 
from  such  membership  the  offspring  of  the  ungodly,  simply 
on  the  ground  of  iinhelief  in  their  parents, — are  we  doing 
any  thing  else  than  what  all  men  are  perpetually  doing 
every  day  ?  When  we  claim  the  advantages  of  a  parent's 
fortune  for  his  child,  are  we  doing  well  ?  but,  when  we 
claim  also  the  advantages  of  his  piety,  are  we  doing  ill  ? 
Will  men  admit  the  propriety  of  a  principle  in  every  thing 
else,  save  where  its  application  is  of  most  value?  Surely 
reason  never  can  assent  to  such  a  deviation  from  a  princi- 
ple so  deeply  founded  in  our  nature,  and  whose  exercise 
is  not  only  natural,  but  greatly  beneficial,  when  not  abused. 
We  insist  upon  it,  therefore,  that  co-membership  with  his 
pious  parent  in  the  kingdom  of  Jesus  Christ,  is  the  privi- 
lege of  the  child  of  such  parent ;  and  that  he  who  would 
deprive  him  of  it,  as  he  takes  away  that  which  profits  him 
nothing,  so  he  destroys  the  legacy  of  an  immortal  soul, 
for  which  nothing  can  compensate.  He  who  divests  the 
poor  orphan  of  the  small  estate  purchased  by  parental  toil, 
and  imbued  with  parental  tears,  commits  an  offence  for 
which  posterity  will  execrate  his  memory.  But  he  who 
divests  an  infant  immortal  of  a  possession  purchased  by  the 
blood  and  groans  of  his  Saviour,  and  left  him  as  an  evidence 
of  his  Redeemer's  kindness,  filches  from  him  treasures 
compared  with  which  estates  are  trash.  Surely  men  for- 
get the  sanctity  of  the  ground  upon  which  they  tread.  We 
are,  here,  not  trampling  upon  worms,  whose  memory  shall 
perish  with  them,  but  upon  souls,  which  if  lost  through  our 
error,  will  rise  in  the  judgment  against  us. 


90  SEVERAL    INTRODUCTORY 

But  one  grand  reason  why  men  are  so  loth  to  grant  to 
believers  their  peculiar  privileges  in  this  respect  is,  that 
they  see  not  properly  the  difference  between  religion  and 
irreligion,  and  consequently  do  not  justly  enough  appre- 
ciate the  distinction  between  a  believing  and  an  unbeliev- 
ing family.  But  surely  nothing  can  be  more  in  contrast 
than  holiness  and  unholiness,  faith  and  infidelity ;  and 
nothing  more  different  than  the  family  of  a  pious  man  and 
that  of  a  wicked  one.  In  the  one  is  erected  the  family 
altar  where  burns  the  morning  and  evening  sacrifice.  The 
word  of  God  there  unfolds  daily  to  the  minds  of  all,  its 
treasures  both  of  wisdom  and  of  grace.  Holiness  to  God 
is  written  on  every  article  of  furniture  and  dress,  as  well 
as  on  the  forehead  of  each  inmate  of  the  house.  God's 
covenant  of  peace  embraces  the  whole  happy  circle. 
Angels  visit  there  on  errands  of  mercy  and  kindness. 
The  blood  of  the  all-atoning  sacrifice  has  been  sprinkled 
upon  the  posts  of  the  door.  And  the  flag  of  redeeming 
love  ever  floats  over  the  abode  where  the  good  man  dwells. 
Not  so  with  the  household  of  the  sinner.  Here  the  head 
of  the  family  is  an  enemy  of  God — no  altar  is  reared — no 
victim  burns.  There  is  no  just  recognition  of  divine 
authority  in  any  of  the  family  concerns — no  proper  vene- 
ration of  the  Sabbath  or  sanctuary — no  prayer,  no  praise. 
No  blood  of  salvation  stains  the  lintel  of  the  door,  while 
the  flag  of  rebellion,  proudly  contemptuous  of  divine  grace, 
is  wantonly  unfurled  to  the  breezes  of  heaven.  Who 
does  not  see,  that  under  such  circumstances,  as  the  heads 
of  the  family  tliemselves  sustain  an  opposite  relation  to 
God ;  as  their  whole  families  must  be  contemplated  differ- 
ently by  him  who  "  tries  the  reins  and  the  hearts,"  so  the 


TOPICS    DISCUSSED.  91 

children  of  each  must  stand  in  an  opposite  and  vastly  dif. 
ferent  relation  to  God  and  his  covenant.  Who  does  not 
see  the  propriety  of  admitting  to  membership  in  the  church 
the  one  set,  and  of  excluding  the  other  ? 

The  above  representation  is  perfectly  sustained  through- 
out the  Scriptures.  In  the  25th  chapter  of  Matthew's  Gos- 
pel where  the  Saviour  depicts  the  scene  of  a  future  judg- 
ment, he  represents  the  Judge  as  separating  the  vast  com- 
pany then  before  him,  "  as  the  shepherd  divideth  his  sheep 
from  the  goats."  "And  he  shall  set,"  says  he,  "the  sheep 
on  his  right  hand  and  the  goats  on  the  left."  Here  the 
pious  are  called  sheep  and  the  wicked  goats.  The  same 
comparison  is  held  out  in  John  10:  16  ;  where  the  union 
between  the  Jewish  and  Gentile  church  is  exhibited  under 
the  figure  of  collecting  scattered  and  wandering  sheep  into 
their  proper  fold.  "  And  other  sheep  I  have,"  says  the 
Saviour,  "  which  are  not  of  this  fold  :  them  also  I  must 
bring,  and  they  shall  hear  my  voice ;  and  there  shall  be 
one  fold  and  one  shepherd."  The  two  large  classes  of 
men,  believers  and  unbelievers,  then,  are  exhibited  in  the 
Word  of  God,  as  standing  in  such  contrast  (o  each  other, 
as  sheep  do  to  goats.  Now,  have  we  in  this  comparison 
any  thing  that  will  lead  us  to  conclude  that  the  children  of 
the  one  sustain  a  different  relation  to  God,  from  that  sus- 
tained by  the  children  of  the  other  ? — In  Isaiah  40:  11, 
speaking  of  Christ,  the  prophet  says,  "  He  shall  feed  his 
flock  like  a  shepherd,  he  shall  gather  the  lambs  with  his 
arms,  and  carry  them  in  his  bosom."  This  prophecy 
seems  to  have  had  its  fulfillment  w'hen  Christ  received  little 
children  and  said  to  his  disciples,  "  Suffer  little  children 
and  forbid  them  not  to  come  unto  me ;  for  of  such  is  the 


92  SEVERAL    INTRODUCTORY 

kingdom  of  Heaven,"  Matt.  19:  14.  And  also  when  in 
addressing  Peter,  in  John  21:  15,  he  says  to  him,  "  Simon 
son  of  Jonas  lovest  thou  me  more  than  these?"  Peter 
saith  unto  him,  "  yea  Lord,  thou  knowest  that  I  love  thee." 
Then  Christ  charges  him,  as  an  evidence  of  his  love,  to 
"  feed  his  lambs."  In  the  two  other  instances  associated 
with  this,  lie  charges  Peter  to  **  feed  his  sheep."  Now, 
taking  all  this  together  into  view,  it  seems  evident,  that 
the  Scriptures  definitely  teach,  that  not  only  the  sheep  are 
to  be  folded  and  fed,  but  that  the  lambs  likewise  are  to 
receive  the  same  attention.  This  fold  is  the  church — his 
sheep  are  believers,  both  Jews  and  Gentiles — and  his  lambs 
are  the  children  of  believers.  As,  therefore,  believers  are 
to  be  received  into  membership  in  Christ's  church,  so  are 
their  children  likewise :  and  they  who  would  keep  them 
out,  act  not  like  that  great  but  tender  Shepherd,  who  took 
them  in  his  arms,  and  who  said,  "  suffer  little  children  to 
come  unto  me,  for  of  such  is  the  kingdom  of  heaven  ;" 
and  who  almost  witli  his  last  words  charged  the  chiefest  of 
the  twelve  Apostles,  to  "  feed  his  lambs." 

3.  Another  remark  I  here  make  is,  that  the  fact  that 
God  enters  into  covenant  with  children,  through  their 
parents,  is  the  most  conclusive  evidence  of  infant  salvation 
with  which  God  has  furnished  us.  It  is  with  some  reluctance 
that  I  enter  upon  this  subject,  both  from  its  extreme  deli- 
cacy, as  well  as  from  that  kind  of  nervous  sensibility  which 
many  exhibit  whenever  such  a  subject  is  broached.  With 
mere  prejudice  and  sensibility  on  this  subject,  however,  I 
have  nothing  to  do  but  to  attempt  their  removal.  God 
does  not  commission  his  servants  to  ^j/ea^c  men,  but  to 
save  them.     Let  it,  however,  be  distinctly  remembred  that 


TOPICS    DISCUSSED.  93 

it  is  not  my  object  to  prove  the  destruction  of  children — I 
am  only  trying  to  put  their  salvation  on  the  surest  footing 
possible. 

From  whatever  causes  it  may  arise,  yet  is  it  true  that 
the  belief  in  the  salvation  of  persons  dying  in  infancy  is 
almost  as  prevalent  as  the  belief  of  Christianity  itself. 
Against  the  belief  we  have  nothing  to  complain — our  ob- 
jections are  directed  against  the  grounds  upon  which  it  is 
held.  As  it  now  exists  it  is  rather  a  matter  of  prejudice 
than  of  correct  faith.  The  grounds  upon  which  this  senti- 
ment is  generally  advocated  are  these — 

First,  The  absolute  innocence  of  the  child.  Of  course 
if  this  can  be  proved,  all  dying  while  thus  absolutely  inno- 
cent, are  necessarily  saved,  without  even  any  thanks  to 
divine  grace.  They  go  to  heaven  by  right,  and  not 
through  the  free  mercy  of  God.  But  we  apprehend  the 
proof  of  such  absolute  innocence  on  the  part  of  man  when 
first  born,  never  can  be  adduced  either  from  revelation, 
reason,  or  from  fact. 

Revelation  furnishes  no  proof  of  such  state  of  inno- 
cence in  man.  "  In  the  day  thou  eatest  thereof,"  said 
God  to  Adam  before  the  fall,  *'  thou  shalt  die."  Now 
whatever  glosses  may  be  thrown  over  this  threatening  of 
the  Divine  Law,  two  things  are  evident,  viz.  that  all 
Adam's  posterity  without  an  exception  were  involved  in  it; 
and  that  in  consequence  of  their  being  involved  in  it, 
human  nature  has  in  no  stage  of  its  existence,  save  by 
divine  grace,  possessed  that  moral  excellence,  divine  image, 
supernatural  influence,  or  whatever  else  it  may  be  called, 
which  our  great  Progenitors  by  transgression  lost.  This 
divine  excellence  was  then  forever  lost  from  the  whole 


94  SEVERAL    INTRODUCTORY 

human  race,  save  as  it  might  be  restored  by  Christ — and, 
whoever  advocates  a  doctrine  different  from  this,  can  be- 
lieve neither  in  the  totality  of  the  fall,  nor  in  the  comjjlete- 
ness  of  mediatorial  restoration. 

Nor  is  infantile  sanctity  capable  of  proof  from  fact.  On 
this  point  all  are  agreed,  that  as  far  back  as  we  can  trace 
moral  action,  it  is  stained  with  corruption.  Beyond,  then, 
the  ultimate  research  of  our  minds  on  the  subject,  there 
must  exist  in  man  a  spring  of  corruption,  or  an  adaptcd- 
ncss  to  sin,  or  a  liability  to  moral  contagion,  or,  call  it 
what  we  may,  something,  which  as  it  is  the  source  of  after 
transgression  and  guilt,  so  it  can  but  be  displeasing  in  the 
sight  of  God. 

Nor  can  the  innocence  of  the  infant  be  substantiated 
by  reason.  All  reason  attests,  that  springing  from  degen- 
erate  parents,  a  child  can  never  be  clean.  Besides,  if 
clean  and  dying  while  such,  all  reason  equally  declares, 
that,  as  it  needs  no  washing  in  a  Saviour's  blood,  so  it 
never  can  handle  the  harp  of  redeeming  love.  But  all, 
we  are  informed  in  the  Apocalypse,  who  stood  around  the 
throne  from  this  world,  had  "washed  their  robes  and  made 
them  white  in  the  blood  of  the  Lamb."  Hence,  according 
to  this  opinion,  there  is  a  road  to  Heaven  from  this  world, 
as  unrevealed,  as  it  is  irrational  and  remote  from  a  Sa- 
viour's cross. 

Whoever,  therefore,  advocates  the  salvation  of  infants, 
upon  their  innocence,  certainly  predicates  such  salvation 
upon  very  precarious  ground. 

Secondly.  A  second  ground  upon  which  infant  solva- 
tion is  maintained,  is  the  non-actuality  of  their  guilt. 
Persons  of  this  class  believe  in  the  depravity  of  human  na- 


tOHCS    DISCUSSEI).  ft^ 

ture,  but  yet  suppose  that  that  depravity,  when  not  actually 
expressed,  does  not  subject  to  punishment.  Now,  such 
persons  either  must  believe  in  the  necessity  of  infantile  re- 
generation in  order  to  admittance  into  eternal  life,  or  they 
do  not.  If  they  do,  then  they  admit  a  reason  of  final  con- 
demnation to  exist  in  the  child,  which  needs  to  be  remo- 
ved by  divine  grace  before  it  can  be  saved :  or  if  they  do 
not,  then  they  must  believe  there  is  a  passage  to  Heaven 
from  this  world,  other  than  by  the  cross  of  Christ. 

There  are  many  who  seem  to  hold  a  modification  of 
the  above  sentiment.  They  believe  both  in  the  criminal 
depravity  of  human  nature,  and  also  in  the  absolute  neces- 
sity of  regenerating  grace  in  order  to  salvation  ;  yet  seem 
to  suppose,  that  the  regeneration  of  an  infant,  dying  while 
such,  is  a  matter  not  of  gratuity  but  of  debt, — that  the 
divine  nature  is  such,  that  God  cannot,  consistently  with 
himself,  send  a  depraved  soul  to  hell,  when  such  soul  has 
not  actually  showed  the  malignity  of  its  nature  against 
him.  This  sentiment,  in  the  first  place,  is  contrary  to  the 
whole  tenor  of  Scripture,  which  makes  salvation  in  every 
case  a  matter  of  infinitely  free  and  sovereign  grace.  If 
the  child  has  in  him  a  criminal  cause  of  condemnation, 
certainly  the  removal  of  that  evil  must  be  through  infinite 
mercy  alone.  Besides,  the  very  circumstances  of  the  child 
declare  it  to  be  worthy  of  punishment.  It  is  born  depra- 
ved— in  a  wicked  world — surrounded  by  temptation — with 
a  weak  and  mortal  body,  subject  to  the  acutest  pains,  and 
to  death  itself  Now,  certainly  it  could  not  well  be  pun- 
ished at  so  early  an  age,  and  in  a  probationary  state,  more 
than  it  is  punished,  in  point  of  fact.  If  then  the  child  be 
justly  subject  to  these  afflictions,  where  is  the  man  who 


96  SEVERAL    INTRODUCTORY 

has  boldness  enough  to  look  so  far  into  divine  counsel,  as 
to  declare  his  final  condemnation  unjust  1 

Thirdly.  Another  principle  upon  wliich  infant  salvation 
is  argued  is,  several  intimations  of  it  that  are  given  in  the 
holy  Scriptures.  Some  of  the  more  prominent  of  these  we 
shall  now  notice.  The  first  is  found  in  2  Sam.  12:  23, 
where  David  remarks  after  the  death  of  his  first  child  by 
Bathsheba,  "  I  shall  go  to  him,  but  he  shall  not  return  to 
me."  Now,  all  that  this  would  seem  to  mean  is,  that  Da- 
vid by  death  would  be  introduced  into  that  eternal  world 
into  which  the  soul  of  his  child  had  gone.  Probably  even 
less  than  this  was  meant ;  viz.  that  though  it  was  certain 
that  he  himself  should  ultimately  die,  yet  there  was  no 
hope  at  all  that  the  child  should  again  be  restored  to  life. 
But,  even  supposing  that  this  passage  really  does  mean, 
that  David  should  meet  his  child  in  Heaven,  yet  let  it  be 
remembered  that  that  child  was  an  Israelite,  and  within 
the  covenant  of  God.  Another  passage  is  to  be  found  in 
Luke  18:  IC,  as  well  as  in  the  parallel  passages  in  Mat- 
thew and  Mark.  Here  the  Saviour  expresses  himself 
thus,  "  suffer  little  children  to  come  unto  me,  and  forbid 
them  not,  for  of  such  is  the  kingdom  of  God."  There  are 
at  least  three  constructions  put  upon  this  passage.  Some 
suppose,  (and  they  are  generally  those  who  deny  infant 
baptism,)  that  the  Saviour  designed  to  say,  "  of  adults  of  a 
child-like  temper  is  the  kingdom  of  God."  This  certainly, 
according  to  this  interpretation,  has  nothing  to  do  with 
infant  salvation.  My  own  opinion,  as  well  as  that  of  Pae- 
dobaptists  generally  is,  that  he  meant  to  say,  that  that 
church  which  he  was  about  to  set  up  on  earth,  which  was 
his  kingdom,  would  admit  children  into  its  membership. 


TOPICS    DISCUSSED.  97 

This  will  be  considered  elsewhere.  The  other  interpreta- 
tion, and  that  which  supports  infant  salvation  from  it,  is, 
that  the  Saviour  designed  to  say,  that  children  indiscrimi- 
nately are  the  heirs  of  eternal  life.  Without  contending 
here  for  what  is  the  proper  meaning  of  this  text,  I  would 
only  say,  that  that  passage  which  admits  of  three  interpre- 
tations, only  one  of  which  supporting  infant  salvation,  cer- 
tainly cannot  establish  that  point  satisfactorily.  Another 
set  of  passages  in  support  of  this  doctrine,  are  adduced 
from  the  18th  chapter  of  Matthew's  Gospel,  where  the 
Saviour  is  said  to  place  a  child  in  the  midst  of  his  disci- 
ples and  say,  "  Except  ye  be  converted  and  become  as 
little  children,  ye  shall  not  enter  into  the  kingdom  of 
heaven.  Whosoever,  therefore,  shall  humble  himself  as 
this  little  child,  the  same  is  greatest  in  the  kingdom  of 
heaven.  And  whoso  receiveth  one  such  little  child  in  my 
name,  receiveth  me.  But  whoso  shall  offend  one  of  these 
little  ones  which  believe  in  me,  it  were  better  for  him  that 
a  millstone  were  hanged  about  his  neck,  and  that  he  were 
drowned  in  the  depth  of  the  sea."  Again,  "Take  heed 
that  ye  despise  not  one  of  these  little  ones ;  for  I  say  unto 
you,  that  in  heaven  their  angels  do  always  behold  the  face 
of  my  Father  which  is  in  heaven."  And  again,  "  Even 
so  it  is  not  the  will  of  your  Father,  which  is  in  heaven, 
that  one  of  these  little  ones  should  perish."  To  a  careless 
reader,  these  texts  might  appear  very  conclusive  ;  but,  on 
closely  examining  the  passage,  it  evidently  has  no  con- 
nection whatever  with  the  salvation  of  children.  First, 
the  object  of  these  passages  shows  that  they  have  no  such 
meaning.     The  disciples  had  been  disputing  by  the  way, 

who  should  be  greatest  in  that  kingdom  which  their  Mas- 

9 


VO  SEVERAL    INTRODUCTORY 

ter  was  about  to  set  up  in  the  world.  The  Saviour  seemed 
not  to  notice  them  at  first ;  but  when  tl»ey  had  come  to  the 
house,  he  took  a  little  child  and  set  him  before  them,  as  an 
example  of  humility.  lie  then  declares  to  them,  that  in- 
stead of  disputing  about  dignities  in  his  kingdom,  they 
should  see  to  it,  that  they  entered  it,  which  they  could  not 
do  but  with  the  spirit  and  humility  of  a  child.  He  then 
goes  on  to  describe  a  proper  citizen  of  his  kingdom. 
What,  therefore,  he  here  says,  was  applied  not  to  the  little 
child  himself,  but  to  the  disciple  who  had  the  humility  of 
that  child.  It  was  in  this  way,  viz.  by  example,  that  the 
Saviour  was  in  the  habit  of  instructing  both  his  disciples 
and  the  multitude.  Again,  the  words  themselves  show, 
that  what  is  here  said  was  not  designed  to  be  understood 
of  little  children,  but  of  real  though  humble  believers.  In 
verses  12,  13,  the  little  one  here  described  is  represented 
to  have  gone  astray ;  and  in  the  Gth  verse  he  is  said  to  be 
a  believer.  In  the  5th,  too,  he  is  said  to  be  capable  of 
being  received  in  the  name  of  the  Lord.  Now  certainly 
no  one  will  suppose  that  these  descriptions  refer  to  an  in- 
fant child.  And,  thirdly,  what  is  here  said  of  this  "little 
one,"  is  repeatedly  said  of  believers  in  the  Scriptures. 
Thus  in  Matt.  10:  40,  the  Saviour  says  in  reference  to  his 
disciples,  "  He  that  receiveth  you  receiveth  me ;  and  he 
that  receiveth  me  receiveth  him  that  sent  me."  In  Matt. 
.5:  19,  the  Saviour  says,  "  But,  whosoever  shall  do  and 
teach"  these  commandments,  "  the  same  shall  be  called 
great  in  the  kingdom  of  heaven."  In  Heb.  1:  14,  Paul 
asks  the  following  question  as  to  the  angels, — by  which 
question,  too,  he  evidently  intended  a  very  strong  aflirma- 
tion, — "  Are  they  not  all  ministering  spirits,  sent  forth  to 


TOPICS    DISCUSSED.  99 

minister  for  them  who  shall  be  heirs  of  salvation?"  In 
John  10:  27,  28,  Christ  declares,  "  My  sheep  hear  my 
voice,  and  I  know  them,  and  they  follow  me :  and  I  give 
unto  them  eternal  life  ;  and  they  shall  never  perish,  neither 
shall  any  pluck  them  out  of  my  hand."  It  is  but  reason- 
able, therefore,  to  conclude,  that  what  is  generally  said  of 
believers  throughout  the  New  Testament,  is  to  be  under- 
stood in  reference  to  them  here. 

If  any  shall  ask,  why  I  apply  what  is  here  said  to  the 
believer,  but  what  is  said  in  the  18th  of  Luke  to  the  child, 
my  answer  is,  that  I  could  not  do  otherwise;  since  in  the 
former  case,  Christ  was  speaking  of  a  disciple,  in  the  latter 
case,  of  a  child. 

But  let  us  now  look  at  the  certain  assurance  which  the 
covenant  of  infant  consecration  gives  to  a  believing  parent, 
of  the  salvation  of  his  child,  dying  whilst  an  infant.  Nor 
are  we  about  to  establish  the  position,  that  the  mere  rite 
of  infant  baptism,  apart  from  that  grace  which  is  connect- 
ed with  it,  is  essential  to  salvation.  Probably  many  parents 
so  misunderstand  this  ordinance,  and  so  abuse  it,  as  to 
render  it  rather  a  curse  than  a  blessing.  But  contemplate 
the  ordinance  itself  as  a  divine  institution,  and  see  what 
glorious  blessings  are  connected  with  it. 

The  confidence  alluded  to  above  is  based,  first,  on  the 
espousal  which,  in  its  proper  performance,  God,  as  a  cove- 
nant-keeping God,  makes  of  the  child  of  the  believer. 
The  very  object  for  which  God  extends  this  covenant  to 
children  is,  to  espouse  them  as  his  own.  They  become, 
in  a  very  high  and  peculiar  sense,  the  Lord's  property. 
Thus  the  descendants  of  believing  Abraham,  became  pe- 
culiarly the  inheritance  of  the  great  Jehovah.     A  child 


100  SEVERAL    INTRODUCTORY 

thus  dedicated  to  God  by  a  parent's  active  faith,  becomes 
as  truly  God's,  as  the  adult  does  who  dedicates  himself. 
Now,  if  God  has  thus  stooped  down  to  infancy,  and  es- 
pouses our  little  children  to  himself,  where  can  there  exist 
the  least  doubt  as  to  the  salvation  of  such  children? 

Again,  this  confidence  of  the  salvation  of  such  child  is 
based  upon  the  cocprcss  promise  of  God  himself  In  Gen. 
17,  where  we  have  the  whole  covenant  of  Pajdomember- 
ship  detailed,  and  in  verses  7,  8,  9,  God  declares,  that  he 
will  be  a  God,  not  only  to  the  believer  himself,  but  to  his 
seed  or  children  also :  and,  that  this  covenant  was  design- 
ed to  extend  to  the  youngest  of  his  children,  we  have  the 
clearest  evidence,  because  its  seal  was  to  be  applied  to 
them  as  early  as  eight  days  old.  In  favor,  therefore,  of  the 
salvation  of  the  infants  of  God's  own  people,  who  dedicate 
to  their  Father  in  heaven  the  offspring  he  has  given  them, 
we  have  both  the  covenant  and  the  oath  of  God.  That 
these  are  sufficient  to  inspire  the  utmost  confidence,  none 
can  deny. 

Now,  if  after  what  has  been  said,  there  are  those  who 
still  believe  that  all  children  stand  on  a  footing  equally  sure 
of  eternal  life ;  who  believe  that  the  Scriptures  are  suffi- 
ciently clear  on  this  subject,  apart  from  the  covenant  of 
PiEdomembership  ;  and  who  are  willing  to  hold  to  such  evi- 
dence, as  sufficiently  complete ;  if  there  be  those,  I  say, 
who  are  willing  to  rest  on  a  weaker  basis,  in  so  important 
a  case,  where  a  stronger  one  is  evidently  offered,  all  that  I 
can  say  is,  I  feel  tenderly  for  them,  though  I  cannot  and 
will  not  complain.  I  would  only  urge  them  to  pay  the 
subject  a  little  more  attention.  In  coming  to  a  conclusion, 
therefore,  on  this  point,  I  would  finally  observe  that,  al- 


TOPICS    DISCUSSED.  101 

though  it  is  not  to  be  denied  but  that  both  from  Scripture 
and  from  the  nature  of  God,  there  may  be  evidence  enough 
of  the  salvation  of  any  child  whatever,  dying  whilst  such, 
to  give  to  us  both  comfort  and  hope,  yet,  that  the  ordinance 
of  Paedomembership  does  certainly  give  the  most  satisfac- 
tory evidence  on  that  subject  which  is  furnished  us  in  the 
word  of  God,  Nor  can  we  conceive  it  possible,  for  any  one 
to  have  any  adequate  idea  of  the  nature  and  advantages  of 
this  ordinance,  who  does  not  hold  this  sentiment.  They 
who  abjure  this  institution,  may  place  all  children  upon  the 
same  footing,  but  they  who  advocate  it,  must  perceive  a 
difference  in  the  moral  relations  which  baptized  and  un- 
baptized  children  sustain  to  God. 

IV.  A  fourth  observation  we  here  make  is,  that  since 
out  of  two  forms  in  which  the  church  has  already  existed, 
children  were  admitted  as  members ;  and  since  in  that 
form  in  which  it  will  hereafter  exist  they  must,  from  the 
very  nature  of  the  case,  be  constituted  such,  it  is  but  ra- 
tional to  suppose,  that  they  are  admissible  to  the  same  privi- 
leges in  that  one  which  now  exists.  The  four  forms  allu- 
ded to  above  are,  the  patriarchal,  the  national,  the  gospel, 
and  the  millenial. 

First.  Children  were  admitted  to  membership  in  the 
patriarchal  form  of  church  government.  That  they  were 
admitted  to  membership  in  the  church  in  Abraham's  family, 
as  well  as  in  the  family  of  his  successors  to  the  days  of  Mo- 
ses, all  will  admit.  But  they  were  members  of  the  patriar- 
chal church  even  before  this.  True,  the  express  words  of  the 
covenant  were  not  revealed,  nor  its  seal  given ;  still,  how- 
ever, the  covenant  existed  in  its  principle  and  in  point  of 
fact.     The  moral  law  existed  before  given  to  Moses  in  form 


102  SEVERAL    INTRODUCTORY 

on  Mount  Sinai ;  the  atonement  virtually  existed  before  the 
death  of  Ciirist  on  the  cross.  And  so  with  the  covenant  of 
membership  in  the  church.  The  church  was  first  consti- 
tuted in  the  family  of  Adam ;  afterwards  it  descended 
through  a  long  line  of  patriarchs,  down  to  the  days  of 
Abraham.  In  this  patriarchal  church,  the  father  was  the 
priest  or  minister,  and  his  family  constituted  the  members. 
Each  child,  therefore,  born  in  a  patriarchal  family,  was 
born  in  the  patriarchal  church,  and  therefore  entitled  to 
membership  by  birth. 

Secondly.  Children  were  admitted  to  membership  in 
the  national  form  of  church  government.  The  Jewish 
polity  was  both  ecclesiastical  and  national.  The  nation- 
ality of  their  polity  was  but  erected  as  a  defence  around  its 
ecclesiastical  institutions.  In  those  days  o(  obscure  vision 
and  many  wars,  as  well  as  of  almost  universal  idolatry,  the 
pure  religion  could  not  have  been  maintained  but  by  strong 
national  defence.  On  this  account,  God  left  not  his  church 
to  contend  unequally  with  surrounding  superstition ;  but 
selected  a  particular  nation, — located  them  in  a  select  and 
almost  impregnable  section  of  country, — gave  them  not 
only  moral  but  martial  laws, — and  constituted  amongst 
them  the  abode  of  his  Holy  Zion.  All  this  nation  were 
members  of  his  church ;  and  his  covenant  of  mercy  extend- 
ed to  children  as  well  as  to  adults. 

Thirdly.  In  the  millenial  form  of  church  government, 
children  will  be  recognized  as  members.  Precisely  what 
will  be  the  state  of  things  in  the  millenium,  we  cannot  tell  ; 
but,  that  the  earth  shall  be  full  of  the  knowledge  and  glory 
of  God,  is  evident  from  Scripture.  Children,  therefore,  in 
that  period,  will  cither  be  regenerated  immediately  when 


TOPICS    DISCUSSED.  103 

born,  or  not  long  thereafter.  If  this  be  so,  of  course  they 
will  be  universally  received  into  membership  in  the  mille- 
nial  church.  Nor  by  their  own  act.  The  certainty  of 
their  conversion  being  universally  established,  there  can 
exist  then  no  objection  to  their  baptism  upon  the  faith  of 
their  parents.  In  fact,  all,  then,  will  be  born  within  the 
church,  and  entitled  to  her  privileges. 

Fourthly.  Now,  reasoning  from  analogy, — from  con- 
sistency in  the  divine  government, — we  must  admit  that  the 
children  of  believing  parents  are  now  born  in  the  gospel 
church,  and  are  entitled  to  its  blessings.  If  they  have 
been  members  in  the  patriarchal,  the  national,  and  if  they 
will  be  in  the  millenial,  who  dares  exclude  them  from  the 
gospel  church  at  present  ?  What  are  we  "  that  we  should 
withstand  God  1" 

A  fifth  and  final  remark  I  have  here  to  make  is,  that  as 
entrance  upon  the  intimate  educational  course  of  an  im- 
mortal soul,  is  a  work  of  no  ordinary  solemnity,  it  is  but 
proper  that  God  should  exact  an  oath  of  fidelity  from  every 
one  who  enters  upon  such  work.  When  men  now^-a-days 
enter  upon  any  very  solemn  and  important  trust,  they  are 
required  to  take  an  oath  of  office.  Thus  kings,  and  pre- 
sidents, and  governors,  and  legislators,  and  all  civil  magis- 
trates, take  an  oath.  Oaths  are  also  administered  to  those 
who  hold  high  educational  departments.  Thus  the  presi- 
dents of  colleges,  generally,  and  the  rectors  of  some  schools, 
are  required  to  enter  into  a  solemn  covenant  of  fidelity. 
No  minister  or  officer  in  the  church,  too,  is  ordained  with- 
out binding  himself  by  a  solemn  covenant.  Marriages 
involve  the  same  principle.  The  same  was  true  with  an- 
cient Israel.     Not  only  had  they  a  covenant  imposed  upon 


104         SEVERAL    INTRODUCTORY    TOPICS    DISCUSSED. 

them  as  a  nation,  and  as  individuals,  but  as  officers,  both 
in  the  state  and  church.  When,  too,  a  solitary  person 
makes  a  profession  of  religion,  God  imposes  upon  him 
covenanting  vows.  If,  then,  the  parental  office  be  one  of 
equal  solemnity  and  importance  to  any  named  above,  we 
certainly  may  expect,  that  that  God  who  has  constituted 
such  office,  and  who  sees  its  supreme  importance,  would 
not  leave  it  unguarded  by  a  solemn  oath  of  fidelity  on  the 
part  of  the  parent.  To  suppose  so,  is  either  to  undervalue 
the  importance  of  the  office,  or  to  impeach  the  w'isdom  of 
God.  Certainly,  each  stands  upon  a  basis  too  strong  for 
successful  assault.  He,  therefore,  who  either  refuses  him- 
self to  take  such  oath,  or  who  urges  others  to  refuse, 
thrusts  into  one  of  the  most  solemn  offices  of  the  great 
God,  an  unsworn,  and  therefore,  in  all  probability,  a  faith- 
less incumbent. 


LECTURE    yi. 

THE  DIVINE  CONDUCT  TOWARDS  CHILDREN  DETERMINED 
IN  A  HIGH  DEGREE  BY  THE  CHARACTER  AND  CONDUCT 
OF  THE  PARENTS. 

It  is  the  design  of  the  following  Lecture,  to  establish 
the  proposition,  that  the  dealings  of  God  with  children,  are 
in  a  very  high  degree  determined  hy  the  character  and  con- 
duct of  their  parents,  and  the  relation  sticJi  paretits  bear  to 
Him.  In  doing  so,  I  shall  frst  advance  a  few  reasons 
why  this  is  the  case,  and  then  shall  attempt  to  establish 
the  fact  by  testimony,  both  from  Revelation  and  Divine 
Providence. 

First.  I  am  to  give  a  few  reasons  why  the  divine  con- 
duct towards  children  is  in  a  great  measure  determined  by 
that  of  the  parents,  as  well  as  the  relation  such  parents 
sustain  to  God. 

1.  The  first  reason  which  I  advance  in  explanation  of 
the  Divine  conduct  in  this  particular,  is  derived  from  that 
scheme  of  mediation  which  characterizes  the  whole  physi- 
cal and  moral  world.  The  universe,  of  which  we  consti- 
tute a  part,  is  not  made  up  of  a  vast  number  of  discon- 
nected existences.    Connection  and  harmony  are  stamped 


IOC  THE    DIVINE    CONDUCT,  ETC. 

upon  all  the  works  of  God.  Each  particular  being  enjoys 
not  an  entirel}-  separate  and  distinct  existence,  but  an  exis- 
tence intimately ,  and  in  many  cases  essentially  connected 
with  others.  This  being  the  plan  of  created  existence, 
while  each  being  in  its  proper  state  and  sphere  conduces 
to  the  happiness  of  the  rest,  every  one  out  of  its  proper 
sphere,  and  changing  its  proper  character,  becomes  a  source 
of  disturbance  to  those  with  which  it  is  thus  connected. 
This  is  true  with  regard  to  that  grand  system  of  worlds 
which  God  has  created  and  established.  Amidst  the  vast 
number  of  sparkling  luminaries  above  and  around  us,  we 
are  apt  to  conclude,  that  were  our  small  globe  stricken 
from  the  list  of  worlds,  it  would  never  be  missed.  But  the 
probability  is,  that  the  destruction  of  one  solitary  globe, 
might,  in  the  course  of  time,  according  to  the  present  order 
of  things,  be  connected  with  the  dissolution  of  the  whole 
universe  of  nature.  Such,  no  doubt,  is  the  relation  of  the 
celestial  bodies,  that  not  one  can  go  astray  without  spread- 
ing confusion  among  the  rest.  The  above  principle  is  also 
true  in  relation  to  the  several  parts  of  which  our  globe  is 
composed.  In  order  to  the  safe  preservation  of  our  earth, 
there  are  ten  thousand  different,  yet  connected  things, 
which  must  exist  and  operate  in  the  exactest  order  and 
proportions.  Amidst  the  apparent  confusion  and  irregu- 
larity around  us,  we  are  apt  to  conceive,  that,  with  a  few 
more  obvious  exceptions,  the  affairs  of  our  earth  are  carried 
on  much  at  random.  But,  so  far  from  this  being  the  case, 
a  very  slight  deviation  from  those  exact  laws,  according  to 
which  our  world  is  managed,  would  either  destroy  its  exis- 
tence,  or  render  it  unfit  to  be  the  abode  of  its  present  in- 
habitants.     Thus  philosophers  conclude  that  from  its  ear- 


THE    DIVINE    CONDUCT,  ETC.  107 

liest  existence,  and  amidst  all  the  changes  to  which  our 
globe  is  subject,  yet  not  a  particle  of  matter  has  been  anni- 
hilated. The  loss  even  of  an  atom  so  small,  might  be  at- 
tended ultimately  with  dangerous  consequences.  We  see 
the  above  truth  also  illustrated  in  those  immediate  elements 
around  us,  air,  earth,  heat,  water.  An  improper  prepon- 
derance of  any  one  of  the  above  elements,  would  inevitably 
be  attended  with  greater  or  less  danger  to  our  lives.  In 
such  a  case,  we  would  either  be  drowned  with  a  flood,  con- 
sumed by  fire,  destroyed  by  thirst,  or  suffocated  by  an 
irrespirable  atmosphere.  What  fatal  consequences  often 
result  to  men  from  a  little  protraction  of  heat,  or  the  stag- 
nation of  an  adjacent  pond?  What  dreadful  diseases  often 
have  their  birth  in  causes  so  apparently  small  and  insigni- 
ficant ?  We  see  this  principle  also  illustrated  in  the  politi- 
cal  and  social  world.  A  disorderly  part  of  a  great  empire 
throws  the  whole  into  confusion — the  ill-conduct  of  a 
solitary  man,  alarms  and  excites  the  nation.  In  a  neigh- 
borhood or  town  one  disorderly  and  mischievous  family 
afflicts  the  whole  social  fraternity.  In  the  religious  world 
one  man  often  causes  thousands  to  stumble,  thus  fulfilling 
the  Scripture  where  it  declares  "one sinner  destroys  much 
good." 

The  empire  of  the  great  God,  therefore,  both  natural 
and  moral,  is  so  constructed,  that  any  irregularity,  ill-con- 
duct,  or  misfortune  in  any  one  part  of  it,  will,  in  every 
case,  more  or  less  affect  the  rest.  It  is  not  a  vast  collec- 
tion of  disconnected  materials,  but  the  union  of  an  infinite 
number  of  parts,  all  constituting  one  grand  and  beautiful 
whole.  It  thus  resembles  the  links  of  a  great  chain,  each 
connected  with  the  rest  and  conducing  to  the  preservation 


108  THE    DIVINE    CONDUCT,  ETC. 

of  the  whole;  or  the  several  pieces  wliich  compose  a  large 
and  important  machine — where  the  destruction  and  irre- 
gularity  of  a  part  would  prevent  the  proper  movements  and 
results  of  the  entire  machine  itself. 

We  are  to  observe,  too,  in  this  construction  of  the 
universe,  that  the  parts  immediately  adjacent  to  the  dis- 
orderly member,  are  always  the  first  and  generally  the 
greatest  sufferers.  Thus,  when  a  house"  takes  fire  in  a 
city,  those  immediately  in  the  neighborhood  are  likely  to 
sustain  the  earliest  and  the  greatest  injury.  Thus,  too, 
when  a  plague  breaks  out  among  a  people,  those  in  imme- 
diate proximity  to  it  are  most  in  danger.  This  is  but  in 
consistence  with  the  grand  and  general  law  itself.  As 
such  evils  always  spread  through  the  connection  existing 
between  the  one  in  which  it  exists,  and  those  with  which 
it  is  associated,  so,  of  course,  those  nearest  such  evils 
must  be  the  first  sufferers ;  and  must  constitute  the  medium 
through  which  such  evils  are  transmitted  to  others. 

That  the  parent,  therefore,  should  be  constituted  both 
physically  and  morally  the  mediator  between  his  child  and 
God,  is  perfectly  consistent  with  the  great  plan,  according 
to  ichich  the  whole  universe  is  governed. 

2.  Another  reason  which  may  be  assigned  as  expla- 
natory of  the  divine  conduct  in  this  respect,  is  drawn  from 
the  very  great  probability,  that  the  character  of  the  parent 
will,  in  the  regular  order  of  things,  be  that  of  his  child. 

The  chief  objection  against  the  doctrine  now  under  dis- 
cussion is,  that  it  is  unjust  for  God  to  punish  a  child  for 
the  sin  of  his  parent.  Such  an  inference,  however,  as  this 
can  by  no  means  be  drawn  from  the  principle  we  are 
attempting  to  illustrate.     God  does  in  no  case  devolve  the 


THE    DIVINE    CONDUCT,    ETC.  109 

immediate  guilt  of  a  progenitor  upon  his  offspring,  and  yet, 

probably  in  every  case,  the  effects  of  such  guilt  do  fall 

upon  such  offspring  in  a  greater  or  less  degree.     Sin  can 

under  no  circumstances  transmit  itself,  yet  is  it  its  very 

nature  always  to  beget  its  like.     The  man  who  murders 

his  fellow  man,  transfers  not  the  crime  of  murder  to  the 

victim  of  his  hate,  though  its  results  have  probably  been 

instrumental  in  sinking  his   soul  to  hell.      The  one  is 

worthy  of  perdition,  for  his  crime  ;  the  other  is,  in  point 

of  fact,  weltering  amidst  its  flames  through   the  conse- 

quences  of  that  crime.     Just  so,  the  polluted  nature  of  a 

father  begets   a  polluted   child — the  ungodly  conduct  of 

that  father  still  more  deeply  stains  the  nature  of  that  child : — 

thus,  the  connection  between  the  parent  and  such  child, 

though  it  did  not  transfer  the  parent's  guilt  to  his  offspring ; 

yet  it  brought  down  upon  him  the  most  dreadful  results ; 

instrumentally  involving  him  in  crime,  and  preparing  him 

for  woe.     And  such  we  assert  to  be  the  fact  in  the  case  of 

every  sinful  and  unbelieving  parent,  unless  such  evils  are 

prevented  by  interposing  grace. 

First.  The  nature  of  the  child  is  derived  instrumentally 

from  the  parent.     As  to  the  precise  mode  according  to 

which  the  body  and  the  soul  of  the  infant  is  produced,  I 

say  nothing, — but  that  man  is  instrumentally  the  author 

of  the  existence  of  his  like-man — is  too  obvious  to  be 

denied.     The  nature,  therefore,  of  the  child  is  derived 

from  his  parent ;  and  so  much  is  this  so,  that  children  often 

bear  the  strongest  possible  resemblance  to  their  progenitors 

both  in  body  and  in  mind.     The  peculiar  features  of  the 

body,  as  well  as  the  peculiar  properties  of  the  soul,  seem 

in  their  formation  to  have  respected  those  of  the  parents  as 
10 


110  THE    DIVINE    CONDUCT,    ETC. 

their  model.  Now,  if  the  parents  themselves  be  corrupt, 
if  their  natures  be  impure,  their  children  will  also  be  dis- 
tinguished with  the  same  natural  corruption. 

Secondly.  The  fostering  circumstances  of  the  child  are 
determined  in  a  great  degree  by  the  parent.  Along  with 
his  existence,  the  child  derives  from  his  parents,  all  those 
associations  and  influences  which  go  to  constitute  his 
character.  Country,  associates,  instructors,  customs, 
manners,  language,  sentiments,  and  every  thing  around 
him,  are  brought  into  contact  with  him  through  his 
parents.  The  immediate  circumstances  ofhonie  are  in  a 
still  higher  sense  determined  by  his  parents.  Family  dis- 
cipline, domestic  economy,  the  character  of  servants,  and 
of  visitors  and  inmates  generally,  are  all  the  result,  in  a 
great  measure,  of  parental  choice. 

Now,  as  the  child  derives,  instrumentally ,  his  parti- 
cular nature  from  his  parents;  and  as  he  also  obtains 
through  them  all  those  circumstances  which  go  to  develop 
that  nature  and  form  its  character ;  it  is  perfectly  evident, 
that  the  character  of  the  parent  will  become  in  a  very  high 
degree  the  character  of  his  child.  That  God,  therefore, 
should  treat  the  child  of  the  sinner,  whom  he  sees  growing 
up  into  the  very  image  of  parental  impiety,  in  one  way  ; 
and  that  he  should  treat  the  offspring  of  the  believer,  whom 
he  likewise  sees  growing  up  into  the  religious  character  of 
his  parents  in  another  way,  is  both  right  and  wise. 

JJ.  A  third  reason,  which  may  be  given,  why  God  should 
make  a  difference  in  his  conduct  towards  the  offspring  of 
the  pious  and  of  the  wicked  is,  that  such  difference  tends 
greatly  to  the  promotion  of  piety  amongst  men. 

That  God  will,  under  all  circumstances,  select  those 


THE    DIVINE    CONDUCT,  ETC.  Ill 

methods  of  administering  his  government  which  have  the 
greatest  tendency  to  promote  its  great  end — the  advance- 
ment of  his  glory  among  his  creatures — none  will  doubt, 
who  have  any  correct  ideas  of  the  character  of  the  Supreme 
Being.  Now,  that  the  directing  of  the  divine  conduct  to- 
wards children,  in  a  great  measure,  by  that  of  their  parents 
towards  him,  has  a  very  powerful  influence  in  the  spread  of 
piety,  is  certain,  from  the  three  following  considerations. 
First.  It  gives  a  most  striking  exhibition  of  the  evil 
of  sin  in  the  view  of  God. — Probably  there  is  no  delusion 
more  common  and  more  fatal  than  that  which  conceives 
sin  to  be  a  trifle.  It  is  exceedingly  difficult  so  to  spread 
its  enormity  before  the  mind  as  to  produce  a  proper  con- 
viction of  its  turpitude.  Men  will  overlook  and  forget  it ; 
and  they  will  conceive  that  God  regards  it  as  they  do. 
Now,  that  as  long  as  such  a  delusion  prevails,  "  iniquity 
will  abound,"  is  most  evident.  Those  passions  and  pro- 
pensities, the  indulgence  of  which  men  love,  and  the  evil 
of  which  indulgence  they  do  not  properly  see,  will  under 
these  circumstances  bid  defiance  to  all  restraint.  Virtue 
would  be  sacrificed ;  sin  would  triumph,  and  the  world 
deluged  in  woe.  In  order,  therefore,  to  prevent  the  exist- 
ence  of  such  awful  evils,  God  frequently  gives  to  men, 
even  in  this  world,  such  evidences  of  his  hatred  to  sin  and 
of  his  determination  to  punish  it,  as  destroys  the  fallacies 
of  unbelief  and  fills  them  with  awful  apprehensions.  If, 
then,  it  be  true,  that  the  sins  of  parents  often  involve  their 
children  in  the  same  calamities  with  themselves,  how 
natural  must  be  the  conclusion,  that  sin  is  an  awful  evil, 
and  that  they  who  trifle  with  it,  must  expect  to  be  undone  ? 
Whilst  men  thus  perceive  not  only   the  sinner  himself 


112  THE    DIVINE    CONDUCT,  ETC. 

perishing  for  his  guilt,  but  the  destruction  of  others  too, 
hastened  by  the  same  guilt,  how  must  their  fears  be  exci- 
ted in  view  of  so  tremendous  an  evil?  In  order,  there- 
fore, to  prevent  the  greater  prevalence  of  sin  and  ruin 
amongst  men,  it  is  proper,  that  God  should,  in  his  over- 
ruling providence,  devolve  the  effects  and  co?iseqvences  of 
parental  ungodliness  upon  their  families  as  well  as  upon 
themselves. 

Secondly.  Through  such  procedure  on  the  part  of  the 
Supreme  Legislator,  there  is  offered  to  parents  themselves 
the  greatest  possible  inducement  against  a  course  of 
impiety.  If  the  consequences  of  men's  sins  terminated 
with  themselves,  they  would  be  much  greater  sinners  than 
they  are.  Multitudes  who  seem  neither  to  venerate  the 
Divine  character,  nor  to  value  their  own  happiness,  are 
nevertheless  shocked  at  the  idea  of  being  the  instruments 
of  misery  to  others.  This  feeling  of  sympathy  for  others, 
exists  in  none  stronger  than  in  parents.  "Whilst  contem- 
plating  the  legitimate  results  of  their  sins  upon  their 
families — Avhile  dwelling  upon  the  tears  and  distresses  of 
a  tender  wife,  and  the  ruin  and  degradation  of  afflicted 
children,  where  is  the  husband  or  father,  who  feels  him- 
self  not  under  the  most  powerful  restraints  against  profli- 
gacy and  crime.  Thus  the  poor  degraded  drunkard, 
when  he  has  lost  all  sense  of  shame,  so  far  as  he  is  him- 
self concerned,  will  often  weep  as  he  looks  upon  the 
children  around  him,  whom  he  has  injured  and  probably 
ruined  by  his  revelings.  If,  then,  the  word  of  God 
warrants  men  to  believe,  that  in  a  course  of  impenitence, 
of  unbelief,  and  of  open  crime,  they  are  not  only  destroy- 
ing themselves,  but  also  pulling  down  destruction  upon  their 


THE    DIVINE    CONDUCT,  ETC.  113 

households,  how  much  greater  would  be  their  guilt  in 
their  own  view,  and  how  much  greater  the  necessity  of 
immediate  reformation  ? 

Thirdly.  As  the  blessings  of  piety  are  offered  not 
only  to  parents  as  individuals,  but  are  likewise  extended 
to  their  children  through  them,  the  motive  to  a  life  of  holi- 
ness becomes  almost  irresistibly  great.  Here,  too,  as  in 
the  case  above,  many,  who  seem  willing  to  live  destitute 
of  the  pleasures  and  blessings  of  religion,  themselves,  yet 
seem  to  feel  a  kind  of  sympathetic  anxiety,  that  their 
families  should  not  be  deprived  of  those  enjoyments  which 
a  life  of  holiness  yields.  And  even  in  instances,  where 
there  is  a  concern  felt  by  parents  for  their  own  spiritual 
welfare,  the  fact,  that  their  acceptance  of  salvation  would 
not  only  bless  them,  but  their  offspring  also,  renders  the 
offers  of  salvation  much  more  influential  and  important. 
When  the  parent  perceives  that  the  conversion  of  his  own 
soul  to  God  will,  by  the  divine  blessing,  open  in  his  family 
a  fountain  of  happiness  which  would  not  only  enrich  by  its 
streams  his  own  life,  but  the  lives  of  his  remotest  poste- 
rity possibly,  how  tremendous  is  the  motive  which  pleads 
with  his  heart,  to  seek  such  conversion  with  all  his  ability. 

For  God,  therefore,  to  constitute  in  matters  of  piety,  as 
in  every  thing  else,  parents  as  the  mediators  between  Him 
and  their  children,  and  thus  to  regulate,  so  to  speak,  his 
deportment  towards  their  children,  as  they  conduct  them- 
selves towards  him,  has  the  very  strongest  tendency  pos- 
sible to  increase  the  fear  and  glory  of  God  amongst  his 
creatures. 

Secondly.     I  now  proceed   to   establish,    both   from 

Revelation  and  Divine  Providence,  the  proposition  that  the 
10* 


114  THE    DIVINE    CONDUCT,    ETC. 

dealings  of  God  with  children  arc  in  a  very  high  degree  de- 
termined by  the  character  and  conduct  of  the  parents,  and 
the  relation  such  parents  bear  to  Him. 

1 .  In  demonstrating  the  above  fact,  we  refer,  in  the 
first  place,  to  the  case  of  our  great  first  parent,  Adam. 
That  the  world  is  now  in  a  condition  different  from  that 
in  which  it  was  originally  created  is  clear,  both  from  rea- 
son and  Revelation.  None  probably  will  deny  this  fact — 
and  that  the  present  degraded  and  sinful  condition  of  man- 
kind is  to  be  ascribed,  as  to  its  original  source,  to  the 
transgression  of  the  early  progenitors  of  the  human  race, 
is  plainly  taught  in  the  Scriptures.  The  threatening  pre- 
vious to  that  first  sin  was,  "  In  the  day  thou  eatest  thereof 
thou  shalt  surely  die."  Gen.  2:  17.  The  apostle  Paul, 
in  Romans  5:  15,  declares  that  "  through  the  offence  of 
one  many  are  dead."  Again,  in  verse  17,  of  the  same 
chapter,  he  employs  the  following  language  :  "  By  one 
man's  offence,  death  reigned  by  one."  Also  in  the  19th 
verse  he  says,  "  By  one  man's  disobedience  many  were 
made  sinners."  Now  it  is  evident  from  the  whole  tenor 
of  these  quotations,  as  well  as  from  their  express  declara- 
tions, that  what  was  threatened  upon  Adam,  in  case  of 
transgression  has,  through  the  medium  of  that  transgres- 
sion, fallen  upon  his  posterity.  It  is  certain  that  he  sinned  ; 
it  is  equally  certain  that  his  ruin  has  become  that  of  the 
human  race,  as  descending  from  him.  Now,  it  matters 
not  whether  we  account  for  the  transmission  of  such  ruin 
upon  moral  or  physical  principles,  as  to  the  great  truths 
involved  in  this  subject.  In  either  case  Adam  was  the 
federal  head  and  representative  of  his  posterity  ;  and  his 
conduct  in  that  respect  affected  the  whole  of  his  natural 


THE    DIVINE   CONDUCT,    ETC.  115 

descendants.  Suppose,  then,  we  account  for  this  upon 
what  may  be  termed  physical  principles.  As  all  nature  is 
but  subservient  to  the  moral  government  of  God  over  his 
creatures,  these  physical  causes,  or  instruments  by  which 
depravity  is  supposed  to  be  propagated,  must  also  be  sub- 
servient to  that  government ;  and  must  therefore  operate 
but  in  perfect  conformity  to  the  nature  and  character  of 
such  moral  administration.  If,  therefore,  the  propagation 
of  depravity  be  inferred  from  human  circumstances,  still  the 
appointment  and  arrangement  of  those  circumstances  must 
have  the  reasons  of  their  existence,  character,  and  connec- 
tions with  men,  entirely  in  the  moral  world.  But  if,  on  the 
other  hand,  we  account  for  the  transmission  of  moral  evil 
upon  moral  principles,  still  none  will  deny  that  the  physi- 
cal circumstances  of  man  are  the  medium  through  which 
these  moral  principles  may  be  said  to  operate.  As  there- 
fore the  supposition  that  Adam  was  the  federal  head  of  the 
human  race,  and  that  depravity  is  propagated  by  moral 
laic,  supposes  no  miracle — no  deviation  from  the  regular 
order  of  things, — so  the  supposition  that  the  propagation 
of  depravity  is  to  be  attributed  to  the  physical  condition  of 
man,  also  embraces  in  it  certain  moral  reasons  as  the  ulti- 
mate cause,  both  of  the  allotment  of  such  condition  to 
man,  and  of  the  propagation  of  depravity  thereby.  Proba- 
bly  few  modes  of  reasoning  have  more  conduced  to  the 
injury  and  perversion  of  the  truth,  than  that  which  em- 
braces in  it  the  separation  of  the  moral  from  the  physical 
world.  This  is  the  old  ground  of  controversy  between  in- 
fidels and  believers,  and  between  errorists  of  all  descrip- 
tions and  the  advocates  of  sound  doctrines.  In  the  natu- 
ral world  men  seem  to  believe  that  v^hatever  can  be  traced 


116  THE    DIVINE    CONDUCT,    ETC. 

to  physical  causes,  however  mysterious  those  causes,  yet 
must  not  only  be  true,  but  right.  But  in  the  moral  world, 
where  results  are  ascribed  to  causes  the  precise  nature  of 
which  they  do  not  understand,  and  the  mode  of  whose  ope- 
ration is  concealed,  here  they  are  staggered,  and  are  rather 
disposed  to  doubt  than  believe. 

If,  therefore,  it  be  true,  upon  what  principles  soever  it 
be  accounted  for,  that  the  fall  of  Adam  has  involved  also 
the  ruin  of  his  posterity,  then  is  it  also  true  that  God's  con- 
duct towards  that  posterity  has  been  in  a  very  high  degree 
determined  by  the  conduct  of  their  great  ancestor.  It  is 
not  asserted  that  men  are  not  themselves  sinners — but  that 
the  whole  character  of  their  natures  and  circumstances 
have  been  changed  through  the  transgression  of  Adam,  as 
its  instrumental  cause  ;  and  that  God  consequently  regards 
them  differently  from  the  manner  in  which  we  may  sup- 
pose he  would  have  regarded  them,  had  not  their  great 
progenitor  have  sinned. 

2.  Another  proof  of  our  doctrine  we  deduce  from  the 
history  of  the  pious  Noah  and  the  antediluvian  world. 

What  we  wish  here  to  establish  is,  that  the  destruction 
of  those  multitudes  of  young  children  which  must  have  ex- 
isted in  the  world  before  the  flood,  was  the  result  of  pa- 
rental impiety,  and  that  the  salvation  of  the  descendants 
of  Noah  was  the  effect  of  that  patriarch's  holiness  of  life. 
Now,  with  regard  to  the  children  thus  destroyed,  it  is  evi- 
dent that  many  of  them  had  formed  no  moral  character  at 
all  themselves ;  and  also  that  many  others  could  not  have 
been  so  very  great  actual  sinners,  from  the  want  of  suffi. 
cient  age  :  on  the  contrary,  the  character  and  conduct  of 
their  parents  are  thug  exhibited — "  And  God  saw  that  the 


THE    DIVINE    CONDUCT,    ETC.  117 

wickedness  of  man  was  great  in  the  earth,  and  that  every 
imagination  of  the  thoughts  of  his  heart  was  only  evil 
continually."  Again  the  divine  displeasure  towards  such 
corruption  is  thus  strikingly  expressed — "  And  it  repented 
the  Lord  that  he  had  made  man  on  the  earth,  and  it 
grieved  him  at  his  heart.  And  the  Lord  said,  I  will  de- 
stroy man  whom  I  have  created,  from  the  face  of  the 
earth  ;  both  man,  and  beast,  and  the  creeping  thing,  and 
the  fowls  of  the  air ;  for  it  repenteth  me  that  I  have  made 
them."  Gen.  6:  5 — 7.  Here  the  wickedness  of  those  then 
adults,  and  very  many  of  them  parents,  is  assigned  as  the 
reason  why  God  would  destroy,  not  only  these  abandoned 
sinners  themselves,  but  their  families  and  their  children. 

With  regard  to  Noah's  children,  we  have  nothing 
definitely  expressed  as  to  their  moral  character.  The 
Bible  does  not  ascribe  their  salvation  to  their  own  piety, 
but  to  the  piety  of  their  parent.  The  character  given  of 
this  good  man  is  contained  in  this  brief  passage  :  "  Noah 
was  a  just  man  and  perfect  in  his  generation  ;  and  Noah 
walked  with  God,"  verse  9,  In  verse  18,  after  God  had 
informed  him  of  his  determination  to  destroy  the  ungodly 
world  around  him,  he  thus  speaks  :  "  But  with  thee  will  I 
establish  my  covenant;  and  thou  shalt  come  into  the  ark, 
thou  and  thy  sons,  and  thy  wife,  and  thy  sons'  loives,  with 
thee."  It  is  evident,  therefore,  that  the  favor  shown  to  his 
family  was  the  immediate  result,  through  grace,  of  the 
piety  of  this  patriarch  himself.  Here,  then,  we  see  a  large 
number  of  children  perishing  beneath  a  flood,  as  the  result 
of  parental  wickedness;  and,  on  the  other  hand,  we  see  a 
family  of  children  saved  through  the  influence  of  parental 
piety. 


118  THE    DIVINE    CONDUCT,    ETC, 

3.  Another  evidence  of  the  truth  in  liand  is  to  be  found 
in  ihe  history  of  Abraham.  The  calling  of  this  patriarch 
from  idolatry,  implies  in  it  the  leaving  of  the  rest  of  man- 
kind to  their  idolatries.  Now,  that  the  calling  of  Abraham 
away  from  idols,  and  the  forming  with  him  of  a  covenant 
of  mercy,  embraced  not  only  himself,  but  his  posterity  also, 
tlie  inspired  history  of  many  centuries  abundantly  attests. 
And,  on  the  contrary,  that  the  forsaking  of  the  rest  of  the 
world  to  their  idolatrous  inventions  and  all  its  miseries,  like- 
wise embraced  not  only  the  nations  of  that  particular  age, 
but  their  descendants  also,  the  whole  after  history  of  those 
nations  most  lamentably  proclaims.  Here,  too,  is  another 
instance  of  God's  making,  so  to  speak,  the  conduct  and 
cliaracter  of  the  parent  the  criterion  of  his  treatment  to- 
wards the  cliild. 

4.  Lot's  preservation  and  the  destruction  of  the  inhabi- 
tants of  the  cities  of  the  plain,  furnish  another  instance  of 
the  above  principle.  True,  that  in  this  case  some  even  of 
the  children  of  this  good  man  perished  in  the  general  ruin  ; 
still,  however,  the  blessing  of  deliverance  was  offered  also 
to  them  ;  and  it  was  only  in  consequence  of  its  disdainful 
rejection  that  they  perished  with  the  rest.  The  manner 
in  which  the  angels  addressed  Lot  is  as  follows  :  "  Hast 
thou  here  any  besides  ?  Sons-in-law,  and  thy  sons,  and 
thy  daughters,  and  whatsoever  thou  hast  in  the  city,  bring 
them  out  of  this  place,  for  we  will  destroy  this  place, 
because  the  cry  of  them  is  waxen  great  before  the  face  of 
the  Lord  ;  and  the  Lord  hath  sent  us  to  destroy  it."  Then 
the  historian  states  that,  in  pursuance  to  this  direction, 
"  Lot  went  out  and  spake  unto  his  sons-in-law,  which  mar- 
ried his  daughters,  and  said, — Up,  get  ye  out  of  this  place, 


THE    DIVINE    CONDUCT,    ETC.  119 

for  the  Lord  will  destroy  it.  But  he  seemed  as  one  that 
mocked  unto  his  sons-in-law."  Then  said  the  angels  to 
Lot,  "  Arise,  take  thy  wife  and  thy  two  daughters,  which 
are  here ;  lest  thou  be  consumed  in  the  iniquity  of  the 
city."  Now,  it  is  certain  from  this  narration  that  both 
the  offer  of  salvation  to  Lot's  sons-in-law,  as  well  as  the 
rescue  of  that  part  of  the  family  he  had  with  him,  were 
predicated  upon  his  character  and  the  relation  they  sus- 
tained to  him.  On  the  contrary,  the  destruction  of  the 
children  and  babes  of  Sodom  occurred  through  parental 
ungodliness.  This,  too,  is  a  striking  illustration  of  our 
principle. 

5.  In  the  account  given  us  by  Moses  of  the  rebellion  of 
Korah  and  his  company,  we  have  also  an  exhibition  of  the 
same  truth.  From  some  reasons  of  jealousy,  Korah,  who 
was  of  the  seed  of  Levi,  and  first  cousin  to  Moses,  excited 
a  very  large  revolt  against  the  leader  of  Israel.  Two  hun- 
dred and  fifty  princes  were  associated  with  him,  particu- 
larly Dathan  and  Abiram,  the  descendants  of  Reuben. 
In  order  to  suppress  this  rebellion,  Moses  directed  them 
all,  as  well  as  Aaron,  to  offer  incense  in  censers  before  the 
Lord,  declaring  that  "  whom  the  Lord  should  choose,  he 
should  be  holy."  It  seems  that  from  obstinacy  the  leaders 
of  this  faction,  Korah,  Dathan,  and  Abiram,  would,  not 
leave  their  tents.  The  Lord  then  commanded  Moses  to 
withdraw  the  congregation  from  the  tents  of  those  wicked 
men.  No  sooner  had  this  been  done,  and  Moses  addressed 
the  people,  than  the  "  earth  opened  her  mouth  ancT swal- 
lowed them  up,  and  their  houses,  and  all  the  men  that  ap- 
pertained unto  Korah,  and  all  their  goods.  They  and  all 
that  appertained  to  them,  went  down  alive  into  the  pit,  and 


120  THE    DIVINE    CONDUCT,    ETC. 

the  earth  closed  upon  them ;  and  they  perished  from 
among  the  congregation."  Num.  16:  32,  33.  From  com- 
paring Exod.  6:  24,  with  Num.  26:  11,  it  will  appear 
that  the  children  of  Korah,  being  probably  settled  among 
the  congregation,  were  not  destroyed  with  their  father. 
But  that  the  wives  and  children  of  Dathan  and  Abiram 
were  destroyed  with  them  is  evident  from  the  27th  verse 
of  this  Ifith  chapter  of  Numbers.  Here  it  is  said  that 
"  Dathan  and  Abiram  came  out  and  stood  in  the  door 
of  their  tents,  and  their  wives,  and  their  sons,  and  their 
little  children.'^  Immediately  after  it  is  said,  as  above 
quoted,  that  the  earth  opened  her  mouth  and  consumed 
them  all.  Thus  terribly  did  the  wickedness  of  these  men 
bury,  not  only  themselves,  but  their  families  also  along 
with  them,  in  the  most  awful  ruin  ;  this  ruin  too,  let  it  be 
remembered,  was  the  effect  of  miraculous  power. 

6.  Another  instance  of  the  above  truth,  as  marked  by 
the  pen  of  inspiration,  is  to  be  found  in  the  history  and  de- 
struction of  Achan.  In  reference  to  him  it  is  said,  "And 
Joshua,  and  all  Israel  with  him,  took  Achan,  the  son  of 
Zerah,  and  the  silver  and  the  garment,  and  the  wedge  of 
gold,  and  his  sons  and  his  daughters,  and  his  oxen  and  his 
asses,  and  his  sheep  and  his  tent,  and  all  that  he  had  ;  and 
they  brought  them  to  the  valley  of  Achor.  And  Joshua 
said,  Why  hast  thou  troubled  us  ?  The  Lord  shall  trouble 
thee  this  day.  And  all  Israel  stoned  him  with  stones,  and 
burned  them  with  fire  after  they  had  stoned  them  with 
stones."  Joshua  7:  24,  25.  Now,  whatever  may  be  said 
of  the  adult  years  of  his  sons  and  daughters,  and  their 
compliance  with  their  father's  crime,  yet  is  it  evident  that 
the  object  of  such  awful  punishment  was  to  impress  most 


THE    DIVINE    CONDUCT,    ETC.  121 

deeply  upon  the  minds  of  the  Israelites,  the  dreadful  evil  of 
violating  the  covenant  and  laws  of  God.  Nor  can  it  be 
shown  that  his  sons  and  daughters  were  adult,  or  that  they 
did  comply  with  their  father's  transgression.  Nor  can  it 
be  proved,  that  the  destruction  of  the  smallest  children,  in 
a  case  of  this  sort,  is  at  all  inconsistent  with  the  conduct 
and  character  of  God^  as  exhibited  in  the  Scriptures. 

7.  The  universal  destruction  of  the  children  of  those 
nations  whom  the  Israelites,  under  the  express  command 
of  God,  subdued,  is  another  proof  of  our  doctrine.  That 
such  children  were  invariably  put  to  death,  is  asserted 
again  and  again.  See  Num.  21:  24 — 35,  also  31:  17.  In 
this  last,  Moses  directs  the  Israelites  who  had  gone  to  the 
war,  expressly,  to  "  kill  every  male  among  the  little  ones." 
See  also,  in  addition  to  the  above  references,  Joshua  6:  21. 
8:  20—28.  10:  28—40.  11:  11—23  In  the  20th  verse 
of  this  last  chapter,  it  is  specially  said,  "  For  it  was  of  the 
Lord  to  harden  their  hearts,  that  they  should  come  against 
Israel  in  battle,  that  he  might  destroy  them  utterly,  and 
that  they  might  have  no  favor,  but  that  he  might  destroy 
them,  as  the  Lord  commanded  Moses  "  This  war,  then, 
against  the  inhabitants  of  Canaan,  was  carried  on  by  di- 
vine authority  and  command, — its  precise  character,  too, 
was  also  of  divine  injunction, — the  historian,  also,  is  par- 
ticular in  relating  the  entire  destruction  of  the  nations,  in 
the  destruction  of  even  sucking  babes.  Here,  then,  we 
see  large  multitudes  of  smaZ/  children  destroyed  along  with 
their  parents,  through  parental  icickedness. 

8.  Another  instance  will  be  found  in  the  history  of  the 
pious  king  David.  In  that  covenant  into  which  God  en- 
tered with  David,  special  reference  is  made  to  his  descend- 

11 


122  THE    DIVINE    CONDUCT,    ETC. 

ants.  "And  when  thy  days,"  says  God  to  this  good  king, 
"be  fulfilled,  and  thou  shalt  sleep  with  thy  fathers,  I  will 
set  up  thy  seed  after  thee,  which  shall  proceed  out  of  thy 
bowels,  and  I  will  establish  his  kingdom.  I  will  be  his 
father,  and  he  shall  be  my  son.  If  he  commit  iniquity,  I 
will  chasten  him  with  the  rod  of  men,  and  with  tlie  stripes 
of  the  children  of  men.  But  my  mercy  shall  not  depart 
away  from  him,  as  I  took  it  from  Saul,  whom  I  put  away 
before  thee,  and  thine  house  and  thy  kingdom  shiiU  be  es- 
tablished forever  before  thee  ;  thy  throne  shall  be  establish- 
ed forever."  2  Sam.  7:  12 — IG.  In  the  subsefjuent  history 
of  the  Hebrews,  we  find  repeated  allusions  to  this  promise 
of  God  to  David,  in  reference  to  his  seed  and  kingdom. 

9.  The  denunciations  of  God  against  the  two  kings  of 
Israel,  Jeroboam  and  Ahab,  extended  not  only  to  them,  but 
to  their  children  likewise.  Of  the  former  it  was  declared 
as  follows,  1  Kings  14:  11,  "  Him  that  dieth  of  Jeroboam 
in  the  city  shall  the  dogs  eat,  and  him  that  dieth  in  the 
field  shall  the  fowls  of  the  air  eat;  for  the  Lord  hath  spo- 
ken it."  Of  the  latter  it  was  pronounced,  1  Kings  21:  22, 
"  Behold  I  will  bring  evil  upon  thee,  and  will  take  away 
thy  posterity ;  and  will  make  thine  house  like  the  house  of 
Jeroboam  the  son  of  Nebat,  and  like  the  house  of  Baasha 
the  son  of  Ahijah,  for  the  provocation  wherewith  thou  hast 
provoked  me  to  anger,  and  made  Israel  to  sin."  In  each 
case,  subsequent  history  attests  the  accurate  fulfillment  of 
these  predictions.  Here,  then,  the  sacred  Scriptures  exhi- 
bit two  kings  as  plunging  their  families  into  ruin  along 
with  themselves,  even  to  the  third  and  fourth  generations. 

10.  Another  similar  instance  will  be  found  in  the  de- 
struction of  those  who  were  instrumental  in  having  Daniel 


THE    DIVINE    CONDUCT,    ETC.  123 

put  into  the  lion's  den.  Of  them  it  is  said,  Dan.  6:  24, 
''And  the  king  commanded,  and  they  brought  those  men 
which  had  accused  Daniel,  and  they  cast  them  into  the 
den  of  lions,  them,  their  children,  and  their  wives;  and 
the  lions  had  the  mastery  of  them,  and  brake  all  their 
bones  in  pieces  or  ever  they  came  at  the  bottom  of  the 
den."  Now,  although  this  may  be  said  to  be  the  act  of  a 
heathen  king,  yet  was  it  but  the  just  visitation  of  punish- 
ment  upon  the  enemies  of  Daniel ;  and  for  this  very  pur- 
pose it  is  evidently  introduced  into  the  sacred  writings. 
That  the  sacred  writer  approved  the  conduct  of  Darius  in 
this  respect,  the  most  careless  reader  may  discover. 

11.  The  woes  which  Christ  denounced  against  those 
cities  where  he  had  done  most  of  his  mighty  works,  were 
also  denounced  against  the  children  as  well  as  against  the 
adult  inhabitants.  "Woe  unto  thee,"  says  he,  "Chora- 
zin ;  woe  unto  thee  Bethsaida ;  for  if  the  mighty  works 
which  have  been  done  in  you  had  been  done  in  Tyre  and 
Sidon,  they  would  have  repented  long  ago  in  sackcloth 
and  ashes.  And  thou  Capernaum,  which  art  exalted 
to  heaven,  shalt  be  thrust  down  to  hell."  See  Matt,  11: 
21—24. 

12.  In  Christ's  predictions  as  to  the  destruction  of  Je- 
rusalem, children  are  embraced.  It  is  said,  "  And  when 
he  was  come  near,  he  beheld  the  city  and  wept  over  it, 
saying,  if  thou  hadst  known,  even  thou,  at  least  in  this  thy 
day,  the  things  which  belong  unto  thy  peace  !  But  now 
they  are  hid  from  thine  eyes.  For  the  days  will  come 
upon  thee,  that  thine  enemies  shall  cast  a  trench  about  thee, 
and  compass  thee  round,  and  keep  thee  in  on  every  side, 
and  shall  lay  thee  even  with  the  ground,  and  thy  children 


124  THE    DIVINE    CONDUCT,    ETC. 

within  thee,  and  they  shall  not  leave  in  thee  one  stone 
upon  another;  because  thou  knewest  not  the  time  of  thy 
visitation."  Luke  19:  41—44.  In  chapter  23:  28,  29,  the 
same  thought  is  exhibited  under  a  difibrent  form.  Christ 
there,  addressing  that  weeping  company  of  females  who 
were  following  him  to  crucifixion,  said,  "Daughters  of  Je- 
rusalem, weep  not  for  me,  but  weep  for  yourselves  and  for 
your  children.  For  behold  the  days  are  coming,  in  the 
which  they  shall  say,  blessed  are  the  barren,  and  the 
wombs  that  never  bare,  and  the  paps  that  never  gave  suck." 
That  all  these  evils  fell  upon  the  Jews  at  the  destruction 
of  their  metropolis,  and  afterwards,  history  abundantly 
attests.  Nor  have  they  recovered  from  them  even  to  this 
day  ;  but  still  in  that  nation  is  God  punishing  the  rebellion 
of  their  forefathers. 

13.  The  prayer  of  the  Jews,  when  desiring  from  Pilate 
the  permission  to  crucify  Christ,  included  in  it  their  chil- 
dren. "  His  blood,"  exclaimed  the  enraged  multitude,  "  be 
on  us  and  on  our  children."  Matt.  28:  25.  Now,  no  one 
will  justify  such  an  imprecation ;  still,  however,  does  it 
show  how  inseparable  in  the  eyes  of  men  are  the  circum- 
stances and  condition  of  children  from  those  of  their  pa- 
rents. 

14.  When  even  Christ  forsook  a  country  or  people,  he 
forsook  both  young  and  old.  See  Matt.  8:  34.  13:  58.  John 
7:  1,  and  in  connection  with  these,  Acts  13:  51.  When- 
ever a  city  received  the  gospel,  it  was  received  for  the 
young  as  well  as  for  the  adult;  and  whenever  they  reject- 
ed it,  they  discarded  its  blessings,  not  only  from  themselves 
but  also  from  their  children. 

15.  Those  judgments  which  Christ  predicted  as  evils 


THE    DIVINE    CONDUCT,    ETC.  125 

that  would  befall  all  nations,  referred  also  to  children. 
"  For  nation  shall  rise  against  nation,  and  kingdom  against 
kingdom  ;  and  there  shall  be  famines,  and  pestilences,  and 
earthquakes,  in  divers  places."  Matt.  24:  7. 

16.  In  that  destruction  which  is  spoken  of  in  the  Re- 
velations, as  connected  with  the  progress  and  triumph  of 
divine  truth,  children  are  included.  "  And  I  saw,"  says 
John,  "  an  angel  standing  in  the  sun ;  and  he  cried  with  a 
loud  voice,  saying  to  all  the  fowls  that  fly  in  the  midst  of 
heaven,  come  and  gather  yourselves  together  unto  the  sup- 
per of  the  great  God  ;  that  ye  may  eat  the  flesh  of  kings, 
and  the  flesh  of  captains,  and  the  flesh  of  mighty  men,  and 
the  flesh  of  horses,  and  of  them  that  sit  on  them,  and  the 
flesh  of  all  men,  both  free  and  bond,  both  small  and  great." 

17.  Another  form  in  which  this  truth  is  exhibited  in 
the  Scriptures,  is  to  be  found  in  the  second  command- 
ment of  the  decalogue.  In  that  command  it  is  expressly 
said,  "  For  I  the  Lord  thy  God  am  a  jealous  God,  visiting 
the  iniquity  of  the  fathers  upon  the  children,  unto  the  third 
and  fourth  generation  of  them  that  hate  me,  and  showing 
mercy  unto  thousands  of  them  that  love  me  and  keep  my 
commandments."  Ex.  20:  5,  6.  Let  it  be  remembered, 
that  this  is  a  part  of  that  moral  code,  which  contains  in  it- 
self  the  summary  of  all  obedience  to  the  law  of  God,  so  far 
as  man  is  concerned ;  and,  that,  as  such,  its  obligation  is 
both  universal  and  perpetual;  let  this  be  remembered,  we 
say,  and  how  solemn  is  this  declaration  of  Jehovah !  He 
here  distinctly  recognizes  it  as  the  prerogative  of  his  throne, 
and  the  mode  of  his  administration,  to  "  visit  the  iniquity 
of  the  fathers  upon  the  children  to  the  third  and  fourth  ge- 

neration." 

11* 


126  THE    DIVINE    CONDUCT,    ETC. 

18.  In  tliose  blessings  and  curses,  which  the  children 
of  Israel  were  to  pronounce  in  so  solemn  a  manner  on  en- 
tering Canaan,  standing  the  one  part  on  Mount  Gerizim, 
and  the  other  on  Mount  Ebal,  children  were  also  included. 
In  chapter  28th  of  Deut.  and  verses  3,  4,  it  is  said, 
"  Blessed  shalt  thou  be  in  the  city,  and  blessed  shalt  thou 
be  in  the  field.  Blessed  shall  be  the  fruit  of  thy  body, 
and  the  fruit  of  thy  ground,  and  the  fruit  of  thy  cattle,  the 
increase  of  thy  kine,  and  the  flocks  of  thy  sheep."  On  the 
contrary,  it  is  said  in  verses  17,  18,  "  Cursed  shall  be  thy 
basket  and  thy  store;  cursed  shall  be  the  fruit  of  thy  body, 
and  the  fruit  of  thy  land,"  &,c. 

19.  The  promises  of  God  to  his  people  usually  em- 
brace their  children.  The  instances  of  these  to  be  found 
in  the  Scriptures  are  so  very  numerous,  that  it  will  be  im- 
possible either  to  select  or  refer  to  them  all.  In  Gen.  17: 
7,  we  find  the  following  promise  addressed  to  Abraham  ; 
"  And  I  will  establish  my  covenant  between  me  and  thee, 
and  thy  seed  after  thee,  in  their  generations,  for  an  ever- 
lasting covenant,  to  be  a  God  unto  thee,  and  to  thy  seed 
after  thee."  In  Deut.  4:  40,  Moses  thus  speaks  :  "  Thou 
shalt  keep  therefore  his  statutes,  and  his  commandments 
which  I  command  thee  this  day,  that  it  may  go  well  with 
thee,  and  with  thy  children  after  thee,  and  that  thou  may- 
est  prolong  thy  days  upon  the  earth  which  the  Lord  thy 
God  giveth  thee  for  ever."  In  John  5:  25,  it  is  said  of  the 
righteous,  "  Thou  shalt  know  also  that  thy  seed  shall  be 
great,  and  thine  offspring  as  the  grass  of  the  earth."  The 
Psalmist,  speaking  of  the  good  man,  says,  "  He  is  ever 
merciful  and  lendeth,  and  his  seed  is  blessed."  Ps.  37:  26. 
In  Prov.   11:  21,  the  wise  man  declares,  "Though  hand 


THE    DIVINE    CONDUCT,  ETC.  127 

join  in  hand,  the  wicked  shall  not  be  unpunished  ;  hut  the 
seed  of  the  righteous  shall  be  delivered."  In  Isaiah  40:  3, 
it  is  said,  "  For  I  will  pour  water  upon  him  that  is  thirsty, 
and  floods  upon  the  dry  ground  ;  /  ivill  pour  my  spirit 
upon  thy  seed,  and  my  blessing  upon  thy  offspring."  Let 
it  be  remembered  that  this  last  is  a  prediction  relative  to 
the  kingdom  of  Christ  under  the  gospel.  In  the  65th 
chapter  and  23d  verse  are  these  words  :  "  They  shall  not 
labor  in  vain,  nor  bring  forth  for  trouble,  for  they  are  the 
seed  of  the  blessed  of  the  Lord,  and  their  offspring  icith 
them."  This  remarkably  significant  passage  is  also  a  pre- 
diction concerning  the  gospel  church.  In  Jer.  32:39,  the 
prophet  thus  speaks  :  "  And  I  will  give  thee  one  heart  and 
one  way,  that  they  may  fear  me  for  ever,  for  the  good  of 
them  and  of  their  children  after  them."  In  addition  to 
the  above  passages  which  I  have  quoted,  let  the  reader 
consult  also  the  following  :  Deut.  5:  29.  12:  25,  28. 
2  Chron.  30:  9.  Ps.  25:  13.  112:  2.  128:  3.  Is.  43:  5.  49: 
25.  59:21.  61:9.  65:23. 

20.  The  threatenings  of  God  against  the  wicked  usually 
extend  to  their  offspring  also.  Speaking  of  the  wicked,  Job 
says,  "If  his  children  be  multiplied,  it  is  for  the  sword; 
and  his  offspring  shall  not  be  satisfied  with  bread."  Job 
27:  14.  In  Psalm  137:  8,  9,  the  Psalmist  thus  expresses 
himself,  "  Oh  daughter  of  Babylon  who  art  to  be  destroyed  ; 
happy  shall  he  be  that  rewardeth  thee  as  thou  hast  served 
us.  Happy  shall  he  be  that  taketh  and  dasheth  thy  little 
ones  against  the  stones."  In  Is.  13:  16,  are  the  following 
words,  which  were  spoken  in  reference  to  the  Jews : 
"  Their  children  also  shall  be  dashed  to  pieces  before 
their  eyes;  and  their  houses  shall  be  spoiled."     Jeremiah 


128  THE    DIVINE    CONDUCT,  ETC. 

making  prayer  to  God,  thus  expresses  himself,  "  There- 
fore deliver  up  their  children  to  the  famine,  and  pour  out 
their  blood  by  the  force  of  the  sword."  Jer.  18:  21.  In 
Jer.  32:  18,  the  prophet  also  addresses  God  in  prayer  thus  : 
*'  Thou  showest  loving  kindness  unto  thousands,  and  re- 
compenseth  the  iniquity  of  the  fathers  into  the  bosom  of 
their  childnn  after  them."  In  Ezekiel  9:  5,  6,  God  is  re- 
presented as  saying  to  certain  men  who  prefigured  the 
destroyers  of  Jerusalem,  "  Go  ye  after  him,"  (the  man  with 
the  ink-horn,)  "  through  the  city  and  smite  ;  let  not  your 
eyes  spare,  neither  have  ye  pity  ;  slay  utterly  old  and 
young,  both  maids  and  little  children  and  women."  Speak- 
ing of  Israel,  the  prophet  Hosea  says  in  the  name  of  God, 
"  Though  they  bring  up  their  children,  yet  will  I  bereave 
them,  that  there  shall  not  be  a  man  left."  Hosea  9:  12.  In 
Nahum  3:  10,  are  the  following  words,  "  Yet  was  she  car- 
ried away  ;  she  went  into  captivity ;  her  young  children 
also  were  dashed  in  pieces  at  the  top  of  all  the  streets." 
See  also  Job  31:  8.  Ps.  79:  C.  Prov.  17:  13.  Jer.  22: 28—30. 
36:  31.    Lam.  4:  10. 

That  God  then  regulates  his  treatment  of  children  in  a 
very  high  degree  by  the  conduct  of  their  parents  towards 
him,  is  a  doctrine  plainly  and  abundantly  taught  through- 
out  the  Scriptures. 

To  all  this  amount  of  evidence,  however,  there  may  be 
adduced  a  few  passages  which  would  seem  at  first  to  teach 
an  opposite  doctrine.  These  passages  are  the  following. 
In  Deut.  24:  16,  Moses  declares,  "  The  fathers  shall  not 
be  put  to  death  for  the  children,  neither  shall  the  children 
be  put  to  death  for  the  fathers,  every  man  shall  be  put  to 
death  for  his  own  sin."  In  2  Chron.  2o:  3,  4,  are  the  follow- 


THE    DIVINE    CONDUCT,    ETC.  129 

ing  words,  "  Now  it  came  to  pass,  when  the  kingdom  was 
established  to  him,  that  he  (Amaziah)  slew  his  servants 
that  had  killed  the  king  his  father.  But  he  slew  not  their 
children,  but  did  as  it  is  written  in  the  law  in  the  book  of 
Moses,  where  the  Lord  commanded,  saying,  the  fathers 
shall  not  die  for  the  children,  neither  shall  the  children  die 
for  the  fathers,  but  every  man  shall  die  for  his  own  sin."  In 
Ezekiel  18:  2 — 4,  the  prophet  thus  speaks,  "  What  mean 
ye,"  says  the  Lord  to  his  people,  "  that  ye  use  this  proverb 
concerning  the  land  of  Israel,  saying,  the  fathers  have 
eaten  sour  grapes  and  the  children's  teeth  are  set  on  edge  ! 
As  I  live,  saith  the  Lord  God,  ye  shall  not  have  occasion 
any  more  to  use  this  proverb  in  Israel.  Behold  all  souls 
are  mine  ;  as  the  soul  of  the  father,  so  also  the  soul  of  the 
son  is  mine  :  the  soul  that  sinneth  it  shall  die." 

In  reference  to  the  two  first  of  these  passages,  it  is 
evident  that  they  respected  more  the  civil  law  than  reli- 
gious obligation.  And  Moses  here  instructed  the  Israel- 
ites, particularly  their  judges,  that  when  a  father  was 
condemned  for  crime  against  their  institutions,  that  the 
son  should  not  be  put  to  death  also.  The  texts  in  Chroni- 
cles only  show  that  Amaziah  complied  with  this  injunc- 
tion of  Moses.  In  reference  to  the  latter  passage,  it  seems 
to  have  been  proclaimed  originally  among  the  Jews,  in  or- 
der to  remove  an  imputation  they  had  cast  upon  God. 
This  imputation  was  that  the  identical  cri^nes  of  the  fathers 
had  been  charged  to  the  children's  accounts,  and  were 
punished  in  them.  This  is  what  they  meant  by  saying, 
"the  fathers  have  eaten  sour  grapes,  and  the  children's 
teeth  are  set  on  edge."  Now,  God  declares  to  them,  that 
it  was  not  in  consideration  of  the  personal  guilt  of  their 


130  THE    DIVINE    CONDUCT,  ETC. 

fathers  tliat  he  punislicd  tlicin  ;  but  in  view  of  their  own 
sins.  It  was  not  true  that  tlie  fatliers  alone  were  guiUy 
and  they  innocent :  hut  it  was  true,  that  they  had  patterned 
after  tlie  impiety  of  their  fatliers,  and  were  justly  enough 
involved  in  their  condemnation. 

These  latter  passages  are  therefore  to  be  regarded  as 
explanations  of  the  principle  confirmed  by  the  others — 
they  are  limitations  of  the  former  truth — they  are  excep- 
tions to  a  very  general  rule.  The  Jews  either  had  per- 
verted, or  were  in  danger  of  perverting,  the  doctrine  sup- 
ported above ;  and  these  were  addressed  to  them  to  dis- 
abuse their  minds  of  erroneous  impressions.  In  fact,  their 
misconceptions  had  risen  so  high  in  the  days  of  Ezekiel, 
that,  according  to  the  balance  of  that  18th  chapter,  it 
seems,  that  they  supposed  the  child  of  a  good  man  could 
not  do  evil,  and  that  the  offspring  of  the  wicked  must  in- 
evitably perish,  whatever  might  be  his  conduct.  The  very 
existence,  however,  I  would  observe,  of  these  limitations 
and  explanations  shows  that  the  general  principle  which 
they  were  designed  to  limit  and  explain,  had  a  previous 
existence. 

Having  dwelt  so  long  on  the  evidence  drawn  from  Reve- 
lation in  support  of  this  doctrine,  I  can  but  barely  allude 
to  that  deduced  from  Divine  Providence.  I  will  here  only 
state,  that  in  all  the  afllictions  and  enjoyments  of  life,  in 
its  riches  and  poverty,  its  honor  and  degradation,  its  civil 
and  religious  circumstances,  and  every  thing  almost  con- 
nected with  man  in  tliis  life,  children  are  daily  the  par- 
takers of  a  common  lot  along  with  their  parents. 

From  the  above  reasoning,  two  inferences  may  justly  be 
made. 


THE    DIVINE    CONDUCT,    ETC.  131 

1.  First,  that  it  is  perfectly  consistent  with  the  nature 
of  God,  and  the  whole  character  of  his  government,  to 
make  a  difference  between  the  children  of  believers  and 
unbelievers,  of  saints  and  of  sinners.  It  is  what  he  has  uni- 
formly and  invariably  done.  Why  should  not  the  same 
thing  exist  at  present?  Even  before  the  days  of  Abraham 
this  principle  existed.  The  covenant  formed  with  that 
patriarch  was  but  a  recognition  and  embodying  of  that 
principle.  And  the  same  truth  must  hold  good  as  long  as 
there  is  difference  on  earth  between  believers  and  unbe- 
lievers ;  sin  and  holiness.  It  is  founded  on  the  very  na- 
ture of  things  ;  it  can  only  cease  when  that  nature  shall 
he  changed. 

2.  A  second  inference  is,  that  it  is  proper  and  wise, 
that  God  should  designate  this  difference  between  the 
children  of  believers  and  unbelievers  by  some  appropriate 
symbol  or  religious  rite.  If  this  difference  really  exists, 
it  ought  to  be  known  and  felt :  now,  nothing  certainly 
answers  so  well  this  designation,  as  the  application  to  the 
children  of  believers  of  a  religious  ceremony  of  some  sort. 
It  is  in  this  way  the  distinction  between  the  pious  and  the 
wicked  is  exhibited,  and  in  a  good  measure  maintained  ; 
and  it  is  in  this  way  alone  the  difference  between  their 
offspring  can  be  properly  recognized. 


LECTURE    yu. 


THE    IDENTITY    OF    THE     CHURCH. 

The  word  church  is  translated  from  the  Greek  fxK>fi<Tiri. 
This  latter  term  was  used  by  the  Greeks  to  denote  any 
collection  of  persons  whatever,  separated  from  a  promis- 
cuous multitude.  A  few  examples  of  this  we  have  even 
in  the  New  Testament.  Consult  the  Greek  of  Acts  19: 
32,  39,  41.  The  almost  universal  meaning,  however, 
of  this  term  in  the  Testament  is  a  religious  assembly. 
There  is,  too,  peculiar  beauty  and  force  in  this  appropria- 
tion of  the  word.  According  to  its  derivation,  it  means 
an  assembly  called  out  from  the  multitude  of  men  for 
special  purposes.  Now,  what  collection  of  persons  is,  in 
so  high  a  sense,  called  out  from  among  the  rest  of  man- 
kind, and  set  apart  to  such  solemn  employment  and  duties, 
as  the  church  of  Christ  ?  The  English  term  church  is,  I 
think,  invariably  used  in  this  way,  except  where  it  is  em- 
ployed to  designate  the  building  in  which  a  religious  as- 
sembly ordinarily  meet  for  divine  worship. 

By  the  term  church,  then,  in  its  more  extended  appli- 
cation, is  meant,  that  kingdom  tehich  Christ  has  set  up  in 

this  tborld.     It  is  in  reference  to  the  church,  considered 
12 


134  THE    TDENTITY 

as  a  kingdom,  that  it  is  so  repeatedly  called  in  the  New 
Testament  "the  kingdom  of  God"  and  "  the  kingdom  of 
heaven,"  in  order  to  distinguish  it  from  mere  civil  govern- 
ments. 

The  church  of  Christ  may  be  considered  either  as  visi. 
hie  or  invisible.  "  By  the  invisible  church,  we  mean  the 
whole  body  of  sincere  believers  of  every  age  and  nation, 
that  have  been,  are,  or  shall  be,  gathered  into  one,  under 
Christ,  the  glorious  Head  thereof."  By  the  visible  church 
is  meant,  the  body  of  those  who  profess  the  true  religion, 
together  icith  their  children."  It  is  the  identity  of  the 
latter  we  are  about  to  consider  in  the  present  lecture. 

By  the  identity  of  the  visible  church,  we  mean  that  "  it 
is  one  in  all  ages  and  throughout  the  world."  Variety  in 
institutions,  differences  in  administrations,  and  even  oppo- 
sition in  some  of  her  doctrines,  do,  by  no  means,  destroy 
this  identity ;  and  still,  amidst  successive  declensions  and 
reformations,  lapse  of  time  and  change  of  officers,  the 
church  of  the  Redeemer,  as  to  her  essence,  retains  the 
same  continuous  and  harmonious  existence.  In  order  to 
render  our  meaning  more  perspicuous,  we  will  introduce  a 
few  illustrations.  Thus,  the  identity  of  human  existence 
is  preserved  amidst  all  the  changes  to  which  human  life  is 
subject.  The  infont,  the  child,  the  youth,  the  man,  the 
father,  is  nevertheless  the  same  identical  person.  The 
river,  too,  which  has  been  flowing  for  ages,  and  which  has 
perpetually  changed  its  waters,  is  nevertheless  called  the 
same  river,  as  it  is  supplied  from  the  same  fountain,  flows 
in  the  same  channel,  and  maintains  the  same  direction. 
As  natural  day,  likewise,  though  it  has  its  early  tints,  its 
twiliglit,  its  sun-rising,  its  meridian  splendor,  its  decline 


OF    THE    CnURCH.  135 

and  end  ;  and  though  it  may  have  been  overcast  at  inter- 
vals  with  clouds,  and  subject  to  many  vicissitudes  ;  yet  is 
it  but  one  and  the  same  day.  So  with  the  church  :  though 
it  has  existed  from  ages,  and  been  subject  to  many  vicis- 
situdes and  changes,  depressions  and  exaltations,  yet  it  has 
uniformly  maintained  the  same  essential  existence. 

1.  The  first  argument  in  support  of  this  position  is^ 
that  the  mediation  of  Jesus  Christ,  who  is  the  Head  of  the 
Church,  has  uniformly  been  the  same. 

That  purpose  of  grace  for  man,  as  lost  and  undone, 
which  God  had  concealed  in  his  own  mind  from  all  eter- 
nity, was  first  announced  to  our  world  in  the  curse,  which 
Jehovah  pronounced  upon  the  serpent,  the  betrayer  and 
destroyer  of  the  human  race.  "  And  I  will  put  enmity," 
said  God,  addressing  the  serpent,  "  between  thee  and 
the  woman,  and  between  thy  seed  and  her  seed ;  it  shall 
bruise  thy  head,  and  thou  shalt  bruise  his  heel.  Gen.  3: 
15.  In  this  prediction  is  embraced  the  fact,  that  God 
would  set  up  in  the  woman's  seed,  or  in  Christ,  a  kingdom 
in  opposition  to  that  of  Satan,  and  which  should  ultimately 
triumph  over  the  dominions  of  darkness.  Isaiah,  in  his 
prophecy,  chapter  9:  6,  7,  uses  the  following  language  in 
reference  to  the  same  offspring  of  the  woman  and  his 
kingdom  :  "  For  unto  us  a  Child  is  born,  unto  us  a  Son  is 
given ;  and  the  government  shall  he  upon  his  shoulder : 
and  his  name  shall  be  called  Wonderful,  Counsellor,  the 
mighty  God,  the  everlasting  Father,  the  Prince  of  Peace, 
Of  the  increase  of  his  government  and  peace  there  shall 
be  no  end  upon  the  throne  of  David,  and  upon  his  king- 
dom, to  order  it  and  to  establish  it  with  judgment  and  with 
justice,  from  henceforth,  even  for  ever."    In  Daniel  7:  14, 


136  THE     IDENTITY 

the  Spirit  employs  the  following  words,  as  descriptive  of 
the  same  kingdom:  "  And  there  was  given  him  (Christ) 
dominion  and  glory  and  a  kingdom,  that  all  people,  na- 
tions, and  languages  should  serve  him  :  his  dominion  is  an 
everlasting  dominion,  which  shall  not  pass  away,  and  his 
kingdom  that  which  shall  not  be  destroyed."  In  Phil.  2: 
9,  11,  the  Apostle  thus  speaks  of  the  same  kingdom: 
"  Wherefore  God  hatli  also  highly  exalted  him,  and  given 
him  a  name  which  is  above  every  name  :  that  at  the  name 
of  Jesus  every  knee  should  bow,  of  things  in  heaven,  and 
things  in  earth,  and  things  under  the  earth  ;  and  that  every 
tongue  should  confess  that  Jesus  Christ  is  Lord,  to  the 
glory  of  God  the  Father."  In  Hebrews  2:  8,  9,  we  find 
the  following  language  as  applied  to  the  same  subject : 
"  But  now  we  see  not  all  things  put  under  him  ;  but  we 
see  Jesus,  who  was  made  a  little  lower  than  the  angels  for 
the  suffering  of  death,  crowned  with  glory  and  honor,  that 
he  by  the  grace  of  God  should  taste  death  for  every  man." 
In  1  Cor.  15:  24 — 28,  the  Apostle  tlms  describes  the  final 
perfection  and  accomplishment  of  this  mediatorial  king- 
dom :  ''  Then  cometh  the  end,  when  he  (Christ)  shall  have 
delivered  up  the  kingdom  to  God,  even  the  Father  :  when 
he  shall  have  put  down  all  rule,  and  all  authority,  and  all 
power.  For  he  must  reign  till  he  hath  put  all  enemies 
under  his  feet.  The  last  enemy  that  shall  be  destroyed  is 
death.  For  he  hath  put  all  things  under  his  feet.  But 
when  he  saith  all  things  are  put  under  him,  it  is  manifest 
that  he  is  excepted  which  did  put  all  things  under  him. 
And  when  all  things  shall  be  subdued  unto  him,  then  also 
shall  the  Son  himself  be  subject  unto  him  that  put  all 
things  under  him,  that  God  may  be  all  in  all."     The  same 


OF    THE    CHURCH.  137 

kingdom,  as  to  its  results,  is  beautifully  spoken  of  in  Rev. 
14:  1 — 3. — "  And  I  looked,"  says  John,  "and  lo,  a  Lamb 
stood  on  mount  Sion,  and  with  him  a  hundred  and  forty 
and  four  thousand,  having  his  Father's  name  written  in 
their  foreheads.  And  I  heard  a  voice  from  heaven,  as  the 
voice  of  many  waters,  and  as  the  voice  of  a  great  thunder  : 
and  I  heard  the  voice  of  harpers  harping  with  their  harps : 
and  they  sung  as  it  were  a  new  song  before  the  throne, 
and  before  the  four  beasts  and  the  elders :  and  no  man 
could  learn  that  song,  but  the  hundred  and  forty  and  four 
thousand  which  were  redeemed  from  the  earth." 

According,  therefore,  to  the  Scriptures,  Jesus  Christ 
did,  in  point  of  fact,  undertake  a  mediatorial  kingdom  in 
reference  to  men  in  this  world  ;  which  kingdom  was  coeval 
with  the  apostacy,  and  shall  only  be  resigned  when  all  of 
God's  elected  people  shall  be  received  safely  into  heaven. 
This  kingdom,  then,  is  one  as  to  its  existence,  and  uniform 
as  to  its  administration.  It  is  the  dominion  of  one  and 
the  same  sovereign,  over  the  same  subjects,  and  for  the 
same  grand  purposes. 

Now  if  the  mediatorial  kingdom  of  Christ  in  heaven  be 
one,  the  church,  which  is  but  the  administration  of  that 
kingdom  on  earth,  is  likewise  one. 

2.  A  second  argument,  by  which  we  prove  the  unity 
of  the  church,  is,  that  the  same  reasons  that  exist  why 
Christ  should  have  a  church  on  earth  at  all,  have  uniformly 
and  always  existed  from  the  very  fall  of  man.  These  rea- 
sons are  numerous  and  various ;  some  of  them  we  will 
specify. 

First.  The  first  reason  why  a  church  on  earth  was 
needed,  was,  to  give  a  display  of  divine  glory  and  grace. 

TO* 


138  THE    IDENTITT 

It  is  the  very  nature  of  God  to  exhibit  before  his  creatures 
and  to  his  own  infinite  and  most  holy  contemplation,  that 
boundless  excellence  which  dwells  in  himself  All  the 
creation  around  is  but  a  display  of  the  perfections  of 
God.  It  is  in  this  way  that  he  fills  all  space  with  exist- 
ence, and  beauty,  and  order,  and  happiness ;  and  that  he 
collects  around  his  own  throne  the  loud  songs  of  all  his 
works.  But  in  order  to  display  himself  thus,  the  Creator 
selects  the  very  best  means,  and  proceeds  upon  the  rery 
strictest  rules  of  order.  Thus  his  vast  creation  is  not  one 
boundless  chaos  of  confusion,  but  a  most  stupendous  sys- 
tem of  harmony  and  regularity.  The  light  with  which  our 
globe  is  blessed,  is  not  scattered  confusedly  amidst  sur- 
rounding masses  of  opaque  matter  ;  but  secretly  collected 
into  or  around  one  vast  central  globe,  administering  to  us 
with  the  most  perfect  order.  So  in  the  moral  world.  The 
dispensations  of  divine  grace  and  mercy  to  man,  instead 
of  being  scattered  confusedly  over  the  world,  have  been 
chiefly  concentrated  in  one  point — the  church.  It  is  in 
the  church  that  the  angel  of  mercy  stands  diflusing  a 
heavenly  brightness  through  all  her  various  branches.  It 
is  here  that  God  displays  the  infinite  riches  of  his  grace  to 
man. 

The  language  of  Scripture  on  this  subject  is  most  beau- 
tiful and  expressive.  Comparing  the  church  to  a  virgin,  the 
Psalmist  exclaims,  "  Thou  art  fairer  than  the  children  of 
men ;  grace  is  poured  into  thy  lips  :  therefore  God  hath 
blessed  thee  for  ever."  And  again,  "  The  king's  daughter 
is  all  glorious  within  :  her  clothing  is  of  wrought  gold." 
Psalm  45:  2,  13.  Similar  to  this  is  the  language  employed 
by  St.  John  in  Rev.  21:  2,  as  descriptive  of  the  church  : 


OF    THE    CHURCH.  139 

"  And  I  John,"  says  he,  "  saw  the  holy  city.  New  Jerusa- 
lem, coming  down  from  God  out  of  heaven,  prepared  as  a 
bride  adorned  for  her  husband."  Isaiah  addressing  the 
church  says,  "  Arise,  shine  :  for  thy  light  is  come,  and  the 
glory  of  the  Lord  is  risen  upon  thee."  Isa.  60:  1.  Speak- 
ing of  that  display  of  the  grace  and  wisdom  of  God  which 
the  church  shall  afford  to  angels,  the  Apostle  Paul  thus  ex- 
presses himself;  "  To  the  intent  that  now  unto  the  princi- 
palities and  powers  in  heavenly  places,  might  be  known 
by  the  church  the  manifold  wisdom  of  God  ;  according 
to  the  eternal  purpose  which  he  purposed  in  Christ  Jesus 
our  Lord."    Eph.  3:  10,  11. 

It  is  evident,  therefore,  that  one  great  end  for  the  in- 
stitution of  a  church  on  earth  is,  thereby  to  make  a  display 
of  divine  glory  and  grace.  Now  this  end  has  uniformly 
existed  from  the  apostacy  of  man.  The  fall  of  man  open- 
ed the  way  for  such  a  display  of  divine  perfection  ;  and 
the  church  was  selected  from  the  beginning  as  the  proper 
channel  through  which  to  make  such  display. 

Secondly.  Another  reason  for  the  institution  of  a 
church  on  earth  is,  to  constitute  the  proper  organ  for  the 
reception  of  divine  truth,  and  the  best  means  for  its  main- 
tenance and  defence. 

Ignorant  as  man  must  have  been  originally,  of  that 
great  plan  of  mercy  which  God  had  devised  for  his  salva- 
tion, he  was  also  ignorant  of  all  those  truths  and  institu- 
tions connected  with  that  plan.  In  order,  therefore, 
to  his  salvation,  both  the  plan,  together  with  its  various 
parts,  must  be  revealed  to  him.  And  as  to  the  mode  of 
this  revelation,  it  must  be  either  to  each  one  of  the  human 


140  THE     IDENTITV 

family  separately  ;  or  to  a  set  number  acting  as  a  kind  of 
delegation  for  the  rest.  The  former  method  must  have 
been  not  only  complex,  but  confused ;  as  then  every  man 
would  have  his  own  revelation.  It  is,  too,  contrary  to  the 
common  order  of  nature,  and  the  uses  even  of  hu- 
man society.  A  set  number  of  men,  therefore,  must  act 
in  this  matter  for  the  rest.  But  since  men  generally 
were  averse  to  the  reception  of  such  revealed  truths,  and 
were  renouncing  perpetually  the  true  worship  of  God,  it 
became  necessary  that  God  himself  should  select,  and  call 
out  to  that  office,  those  whom  he  pleased.  Those  thus 
called  out  and  selected  by  God  to  be  the  medium  of  the 
communication  of  his  truth  to  men  were  his  church. 

But  it  was  not  only  necessary  that  this  truth  should  be 
received,  it  must  likewise  be  preserved  for  the  benefit  of 
future  generations.  For  this  purpose,  too,  a  special  body 
of  men  was  necessary,  since  nothing  is  more  evident,  than 
that  if  divine  truths  were  not  committed  to  a  particular 
society  of  men  for  preservation,  they  would  inevitably 
perish  from  the  earth.  Amidst  all  the  efforts  ever  made 
on  this  subject  by  the  most  zealous  advocates  of  the  truth, 
darkness  still  in  a  very  high  degree  covers  the  earth. 
How  deplorably  dreadful,  then,  would  be  the  condition  of 
the  world,  were  the  maintenance  and  diffusion  of  gospel  light 
and  grace  not  intrusted  to  communities  whose  special  busi- 
ness it  is  to  attend  to  this  very  matter.  In  order,  therefore,  to 
maintain  and  defend  the  truths  revealed  to  man,  it  was 
essentially  necessary  that  a  particular  society  should  be 
constituted  and  preserved  on  earth  to  attend  to  this  very 
business.      But  who  should  this  society  be,  unless  it  be 


OF    THE     CHURCH.  141 

the  church  of  God?  The  church  of  God,  then,  has  been, 
from  the  earliest  ages,  both  the  receptacle  of  divine  truth, 
and  the  medium  of  its  preservation. 

Thirdly.  Another  reason  for  a  church  on  earth  which 
has  ever  existed,  is,  to  constitute  the  grand  instrument  of 
men's  salvation.  We  doubt  not  at  all  but  that  there  are 
many  who  have  never  heard  of  the  visible  church,  who, 
nevertheless  will  be  saved  ;  and,  we  believe,  that  there  are 
many  within  the  pale  of  the  visible  church,  who  shall 
finally  be  cast  into  outer  darkness.  Still,  however,  is  it 
true,  that  the  visible  church  is  the  ordinary  medium 
through  which  God  reaches,  converts,  and  saves  men.  The 
apostle  Paul  has  very  forcibly  expressed  this  truth  in  the 
following  text,  1  Cor.  1:  21 — "  For  after  that,"  says  he, 
"in  the  wisdom  of  God,  the  world  by  wisdom  knew  not 
God ;  it  pleased  God  by  the  foolishness  of  preaching  to 
save  them  that  believed."  Again  he  expresses  the  same 
sentiment  thus,  Rom.  10:  13 — 15  :  "For  whosoever  shall 
call  upon  the  name  of  the  Lord  shall  be  saved.  How,  then, 
shall  they  call  on  him  in  whom  they  have  not  believed  ?  and 
how  shall  they  believe  in  him  of  whom  they  have  not 
heard  ?  And  how  shall  they  hear  without  a  preacher  ? 
And  how  shall  they  preach  except  they  be  sent?" 

The  mode  by  which  the  church  effects  the  salvation 
of  men  is  twofold.  In  the  first  place,  by  presenting  to 
their  minds  that  knowledge  of  God  which  is  eternal  life. 
Thus  the  Saviour  commissioned  the  apostles  to  "  go  and 
teach  all  nations  ' — to  "  go  and  preach  the  gospel  to  every 
creature."  When  the  gospel  is  thus  presented  to  the 
minds  of  men  by  the  church  and  her  ministers,  and  ap- 
plied by  the  Holy  Ghost  to  their  consciences,  then  it  is  in 


11'2  THE     IDENTITY 

the  language  of  the  Apostle,  that  the  "  sinner  is  convinced 
and  judged,  and  thus  are  the  secrets  of  his  heart  made 
manifest ;  and  so  falling  down  on  his  face,  he  worships 
God,  and  reports  that  God  is  in  his  church  of  a  truth." 
The  other  method  is  by  receiving  converts  into  her  bosom, 
as  into  a  nursery,  where  they  are  disciplined  and  trained 
up  for  heaven.  The  language  of  the  Apostle  on  this  subject 
is  clear  and  forcible. — "  And  he  gave  some  apostles  ; 
and  some  prophets,  and  some  evangelists,  and  some  pas- 
tors and  teachers,  for  the  perfecting  of  the  saints,  for  the 
work  of  the  ministry,  for  the  edifying  of  the  body  of 
Christ;  till  we  all  come  in  the  unity  of  the  faith,  and  of 
the  knowledge  of  the  Son  of  God,  unto  a  perfect  man  ; 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ." 
Eph.  4:  11—13. 

This  object,  too,  to  be  accomplished  by  the  church, 
viz.  the  effectuation  of  the  salvation  of  men,  is  one  that 
must,  from  its  very  nature,  have  been  coeval  with  the  fall. 

All  the  reasons,  therefore,  for  the  maintaining  of  a 
church  on  earth  at  all,  existing  uniformly  from  the  first 
annunciation  of  salvation  to  man,  the  church  itself  must 
likewise  have  existed  during  the  same  space.  To  suppose, 
therefore,  that  the  church  has  not  uniformly  existed  from 
the  apostacy,  is  to  suppose,  either  that  the  reasons  for  the 
existence  of  a  church  as  above  specified,  did  not  exist,  or 
that  they  existed  without  the  corresponding  existence  of  the 
church.  But  we  have  shown  that  the  reasons  for  a  church 
have  uniformly  and  always  existed.  According,  therefore, 
to  the  supposition,  these  reasons  for  the  existence  of  a 
church  have  existed  without  the  church. — That  is,  the 
purpose  of  God  in  the  salvation  of  man   absolutely   de- 


OF    THE    CHURCH.  143 

manded  a  church  when  no  such  church  was  furnished.  This 
conclusion  not  only  sets  the  providence  of  God  against  his 
purpose,  but  confuses  and  thwarts  the  great  plan  of  redemp- 
tion itself  The  supposition,  therefore,  that  the  church  has 
not  always  existed  since  the  fall  of  man,  is  false:  the  con- 
trary, therefore,  must  be  true,  that  the  church  has, from  the 
apostacy  of  man,  had  one  uniform  and  continuous  existence. 
3.  The  visible  church  has,  in  point  of  fact,  always  ex- 
isted from  the  family  of  Adam  to  the  present  day.  By 
the  visible  church,  let  it  be  remembered,  is  meant  a  peo- 
ple professing  the  true  religion  and  entering  into  covenant 
with  God.  This  church  was  first  set  up  in  the  family  of 
Adam.  To  him  was  first  announced  the  interposition  of 
a  Saviour ;  and  in  his  family  it  was  that  the  prefigurative 
victim  first  began  to  smoke.  As  his  solitary  family  con- 
stituted the  whole  of  the  human  species  then  in  existence, 
of  course,  in  common  with  that  family,  he  enjoyed  all  of 
revealed  truth  that  had  then  been  made  known  to  man. 
That  he  embraced  this  truth,  and  thus  entered  into  cove- 
nant with  God,  is  evident  from  this;  that  the  first  accounts 
we  have  of  his  household  afterwards  is  in  the  offering  of 
sacrifice.  That  Abel  professed  the  true  religion  is  not 
only  evident  from  his  history  in  Genesis,  but  from  what 
the  apostle  says  of  him  in  Heb.  11:9.  "  By  faith,"  says 
he,  "  Abel  offered  unto  God  a  more  excellent  sacrifice 
than  Cain,  by  which  he  obtained  witness  that  he  was 
righteous,  God  testifying  of  his  gifts  :  and  by  it,  he  being 
dead,  yet  speaketh."  From  what  is  said  of  Seth  and 
Enos,  we  may  infer  that  they  were  eminently  pious.  Of 
Enoch  it  is  said,  "  And  Enoch  walked  with  God  after  he 
begat  Methuselah  three  hundred  years,  and  begat  sons  and 


144  THE    IDENTITY 

daughters."  Gen.  5:  21.  Certainly  by  his  walking  tcith 
God,  we  are  to  understand  botli,  tliat  he  professed  tlie  true 
religion,  and  that  he  sustained  a  covenant  relation  to  God. 
When  men  had  become,  too,  exceedingly  degenerate,  the 
family  of  Noah  not  only  profes.sed,  but  maintained  the  true 
religion.  Of  Noah  it  is  said,  "  Noah  was  a  just  man, 
and  perfect  in  his  generations  ;  and  Noah  walked  with 
God."  In  consequence  of  his  remarkable  piety  he  was 
saved  when  the  whole  world  beside  was  drowned.  From 
Noah  the  visible  church  passed  in  a  regular  line  of  patri- 
archs to  Abraham.  True,  no  mention  is  made  of  the  par- 
ticular character  of  these  patriarchs.  But  as  we  find  re- 
ligion in  its  purity  in  the  family  of  Noah,  and  discover  it 
again  at  the  very  commencement  of  the  history  of  Abra- 
ham  ;  it  is  evident  that  it  had  been  retained  in  some 
way  through  the  whole.  It  is  true  Joshua  speaks  of  these 
patriarchs  as  the  worshippers  of  false  gods.  Still,  however, 
idolatry  in  this  early  age  partook  but  very  little  of  that 
grossness  to  which  it  was  subsequently  carried  in  the 
world.  These  very  corruptions  of  the  true  religion,  how- 
ever, were  the  very  reasons  why  God  commanded  Abrani 
to  "get  from  his  country,  and  from  his  kindred,  and  from 
his  father's  house,  to  a  land  whicli  he  would  show  him." 
That  Abraham  professed  the  true  religion,  and  stood  in 
the  relation  of  covenant  to  God,  none  can  deny  who  will 
read  his  history.  The  same  may  be  said  of  all  the  de- 
scendants of  that  patriarch  down  to  the  time  of  Moses. 
At  this  time  a  more  regular  or  der  of  things  was  introdu- 
ced. The  law  of  God  was  given  to  his  church  from  Sinai. 
All  those  ordinances  and  institutions  were  now  appointed, 
which  tended  to  ''^  promotion  of  piety  among  the  Jews. 


OF    THE    CHURCH.  145 

From  the  patriarchal  form,  the  church  now  became  na- 
tional— a  regular  priesthood  was  appointed — a  tabernacle 
for  divine  worship  was  erected,  and  a  religious  service  or- 
dained. In  order  to  render  the  whole  more  solemn,  the 
book  in  which  the  laws  and  institutions  of  this  national 
church  were  written  was  sprinkled  with  blood  ;  as  well  as 
all  the  people,  then  solemnly  as  a  whole  nation  entering  into 
covenant  with  God.  That  this  national  and  visible  church 
existed  continuously,  though  under  varieties  of  circum- 
stances, down  to  the  time  of  Christ,  the  Scriptures  both  of 
the  Old  and  New  Testaments  abundantly  attest.  This 
church  became  at  times  exceedingly  corrupt,  it  is  true. 
Such,  too,  was  its  state  at  the  advent  of  the  Messias.  Still, 
however,  it  was  the  visible  church  of  Jesus  Christ ;  and 
still  it  had  amid  it  much  of  alloy,  something  of  pure  gold. 
Still  it  had  a  pure  seed,  though  that  seed  was  small.  Such 
were  Zachariah,  and  Simeon,  and  Elisabeth,  and  Mary 
the  mother  of  Jesus,  and  Joseph,  and  many  others  who 
lived  at  the  advent  of  the  Redeemer.  That  the  church 
has  existed  from  Christ  to  the  present  day,  though  under 
great  depressions  at  times,  is  a  matter  of  history  ;  and 
none,  probably,  will  be  disposed  to  deny  it.  Thus  evident 
is  it  that  from  Adam  to  the  present  day,  God  has  maintain- 
ed on  earth  a  visible  kingdom,  which  is  his  church,  and 
the  "  body  of  Him  that  filleth  all  in  all." 

4.  The  principal  changes  that  have  at  different  times 
taken  place  in  connection  with  true  religion,  have  taken 
place  in  the  visible  church. 

Of  these  changes  there  are  two  classes,  which  deserve 

particular   attention.     The  one,  are  those  in  which  new 

institutions   and  doctrines   have   been    introduced ;    the 
13 


146  THE    IDENTITY 

Other,  are  those  in  which  doctrines  and  institutions  already 
existing,  have  been  rescued  from  the  abuses  thrown  upon 
them,  through  the  declension  of  vital  religion  and  the  pro- 
fanity of  men. 

First.  We  shall  consider  those  changes  which  have 
taken  place  by  the  introduction  of  new  doctrines  and  insti- 
tutions. The  church  commenced,  as  we  have  already 
stated,  in  the  family  of  Adam.  To  this  patriarch  were 
revealed  the  advent  of  a  future  Saviour,  the  fundamental 
principles  of  the  moral  law,  and  some  of  the  modes  of  de- 
vout worship ;  together  with  the  institution  of  a  Sabbath 
and  of  typical  sacrifice.  Subsequently  to  the  days  of 
Adam,  the  doctrines  and  institutions  of  the  true  religion, 
were  given  chiefly  through  the  instrumentality  of  three 
different  persons — Abraham,  Moses,  and  Christ.  To 
Abraham  was  given  in  set  form  the  covenant  of  member- 
ship in  the  kingdom  of  Christ,  together  with  its  affixed 
seal :  to  Moses  was  given  the  moral  law  in  set  form, 
together  with  the  proper  form  and  service  of  the  national 
Jewish  church.  In  Christ  the  great  sacrifice  for  sin  was 
offered,  the  gospel  was  exhibited  more  clearly  ;  and  the 
proper  form  and  service  of  the  Christian  church  was  ap- 
pointed.  As  to  the  assistance  rendered  the  church  by 
prophets,  apostles,  and  others,  they  did  little  else  than 
predict,  explain,  enforce,  and  spread  the  doctrines  and 
institutions  introduced  by  others. 

Now,  with  regard  to  the  doctrines  and  institutions  in- 
troduced by  the  three  persons  named  above,  we  assert, 
that  they  constituted  but  improvements  in  the  same  iden- 
tical church. 

This  is  true,  in  the  first  place,  in  reference  to  the 


OF    THE    CHURCH.  147 

form  and  seal  of  church-membership  given  to  Abraham. 
Abraham  was  a  regular  member  of  the  patriarchal  church. 
He  worshipped  God  according  to  the  truth  ;  and  therefore 
sustained  a  covenant-relationship  to  Him.  Now,  the  intro- 
duction of  a  set  form  of  membership,  together  with  its  ac- 
companying seal,  was  but  the  more  solemn  exhibition  and 
confirmation  of  a  principle  which  had  existed  in  the 
church  from  the  days  of  Adam.  The  patriarchs  had  uni- 
formly been  members  of  the  visible  church  together  with 
their  children.  When,  therefore,  God  introduced  into  the 
church  by  Abraham,  a  regular  form  of  membership,  and  a 
visible  seal  of  such  membership ;  the  introduction  of  such 
form  and  seal,  was  but  an  improvement  in  the  visible 
church  then  existing. 

Again.  The  improvements  effected  by  Moses  were 
also  improvements  in  the  visible  church  as  previously  exist- 
ing. Moses  was  a  regular  member  of  that  church  ;  and 
so  were  all  the  Israelites  over  whom  he  presided ;  they 
had  all  been  introduced  into  it  during  infancy.  The 
moral  law  which  was  given  him,  was  but  the  more  clear 
and  visible  exhibition  of  principles  previously  existing  in 
the  church.  The  covenant  into  which  the  people  solemnly 
entered  with  God,  was  but  a  more  public  and  united  ex- 
pression of  what,  as  families  and  individuals,  they  had  all 
already  done.  The  appointment  of  a  tabernacle,  was  but 
the  selection  of  one  common  place,  where  the  Israelites, 
whose  tents  had  previously  been  their  separate  places  of 
worship,  might  assemble  for  the  worship  of  God.  The 
ordaining  of  a  regular  priesthood,  was  but  the  enlarge- 
ment of  a  custom  existing  in  the  church  from  the  first  ; 
according  to  which,  every  father  was  the  priest  of  his  own 


143  THE    IDENTITV 

house.  The  specification  of  a  tabernacle-service,  was 
but  the  continuation  oftlie  family-service,  long  existing 
anionir  the  patriarchs.  And  so  with  regard  to  the  rest. 
The  form  oftlie  church,  it  is  true,  was  changed  from  the 
patriarchal  to  the  national ;  but  this,  however,  did  by  no 
means  affect  its  essential  existence.  The  change  effected 
here,  was  but  such  a  change  as  is  effected  in  the  existence 
of  a  human  being,  when  from  childhood  it  advances  to 
youth.  The  church  had  previously  been  but  in  child- 
hood ;  it  now  reached  its  youth. 

Lastly.  The  doctrines  and  institutions  introduced  by 
Christ  were  but  improvements  in  the  church;  which  church 
itself  had  previously  existed  from  the  days  of  Adam.  The 
visible  church  was  now  national  in  its  form  :  it  existed 
among  the  Jews.  As  a  whole,  it  was  very  corrupt.  Still, 
however,  many  of  its  members  were  very  pious.  It  was  in 
this  church,  just  at  the  time  when  some  of  its  members 
too  were  expecting  and  waiting  for  his  advent,  that  the 
Saviour  was  born.  He  was  raised  amidst  its  institutions  ; 
he  conformed  to  its  laws  and  service  ;  and  was  in  every 
respect  a  regular  member  of  that  church.  In  his  public 
ministry  he  quoted  its  Scriptures,  he  enforced  its  doctrines 
and  duties,  and  urged  obedience  to  its  presiding  officers. 
See  Matt.  8:  4.  23:  1 — 3.  In  his  most  evangelical  dis- 
courses he  but  illustrated  and  explained  the  sentiments  of 
the  Jewish  Scriptures;  and  almost  on  all  occasions  sup- 
ported his  argument  by  appropriate  allusions  to  them. 
The  doctrine  of  faith,  which  he  so  much  enforced,  was 
a  doctrine  that  had  existed  in  the  church  from  the  days  of 
Adam.  When  he  instituted  the  Lord's  Supper,  he  was 
not  only  then  sitting  around  the  table  of  the  Paschal  Sup- 


OF    THE    CHURCH.  149 

per,  but  evidently  appropriated,  with  a  very  little  change, 
a  Jewish  institution  to  the  service  of  that  particular  form 
of  the  church  which  he  was  about  to  set  up.  When  he 
selected  faith  as  the  ground  of  membership,  he  only  ren- 
dered prominent  what  had  existed  from  the  first.  Faith 
was  always  supposed  in  the  professor  of  the  true  religion. 
The  patriarchal  church  consisted  of  believing  families  ;  and 
the  Jewish  was  but  a  nation  of  believers.  When  he  com- 
missioned his  apostles  to  "  go  and  teach  all  nations,"  it 
was  but  in  fulfillment  of  very  many  prophecies  in  the 
Jewish  Scriptures.-  And  when  he  commanded  them  to 
baptize,  he  but  appropriated  from  the  ceremonies  of  the 
ancient  church  one  particular  rite  to  the  exclusion  of 
many  others.  Washings  or  baptisms  of  various  kinds  had 
always  existed  in  the  Jewish  church. 

Thus,  entirely  throughout,  were  the  improvements 
effected  by  Christ,  improvements  in  a  church,  which,  un- 
der two  different  forms,  viz.  the  patriarchal  and  the 
national,  had  ever  existed  from  the  family  of  the  great 
progenitor  of  the  human  race.  We  have  already  shown, 
that  the  improvements  effected  by  Abraham  and  Moses 
were  improvements  in  the  same  church.  All  the  changes, 
then,  so  far  as  the  introduction  of  new  doctrines  and  insti- 
tutions is  concerned,  that  have  ever  taken  place  in  con- 
nection with  the  true  religion,  have  taken  place  in  the 
visible  church  of  the  Redeemer. 

Secondly.  The  other  class  of  changes,  to  which  refer- 
ence was  made,  consists  of  those  in  which  doctrines  and 
institutions,  already  existing,  have  been  rescued  from  the 
abuses  thrown  upon  them,  through  the  declension  of  vital 
13* 


150  THE    IDENTITY 

religion  and  tlie  profanity  of  men.  At  this  class  of  im- 
provements we  can  only  glance.  The  first  rescue  of  the 
true  religion  from  corruption,  was  effected  by  God  himself, 
when  he  destroyed  the  world  of  mankind  by  a  flood,  ex- 
cepting only  Noah  and  his  family.  The  ne.xt  reformation 
was  effected  by  Abraham,  when  God  so  peculiarly  selected 
him  and  his  posterity  to  be  the  depo.^itories  of  his  grace. 
Moses  was  the  next  great  reformer  of  the  church.  The 
Israelites,  it  seems,  when  in  Egypt,  had  followed  several 
customs,  contrary  to  sound  faith ;  and  had  probably  neg- 
lected, in  a  good  degree,  some  of  the  institutions  of  religion 
then  existing.  These  abuses,  Moses,  under  the  command 
of  God,  corrected.  Samuel  may  also  be  regarded,  measu- 
rably, as  a  reformer  in  Israel ;  also  David,  and  Solomon, 
Josiah,  and  Nehemiah.  Christ  and  his  apostles  may  also 
be  considered  in  the  same  light.  They  were  instrumental 
in  restoring  the  truths  of  religion  to  their  pristine  splendor. 
Most  of  the  Fathers  may  be  regarded  as  reformers  in  their 
day.  And  in  later  times,  when  the  vis^ible  church  had 
become  exceedingly  corrupt,  the  great  God  raised  up  Lu- 
ther and  Melancthon,  Calvin  and  Zuinglius,  Knox,  and 
others,  to  repair  the  breaches,  and  raise  up  the  walls  of  his 
Zion.  Thus  in  every  age,  as  the  church  has  declined 
and  sunk,  has  God  raised  her  up.  The  same  being  who 
has  promised  to  conduct  each  separate  believer  to  final 
rest,  and  to  uphold  and  assist  him  whenever  he  may  fall, 
upholds  and  conducts  his  glorious  church  through  all  her 
pilgrimages.  As  she  faints,  he  upholds  her, — as  she  is 
opposed,  he  defends  her, — as  her  lamps  flicker,  he  pours 
in  fresh  oil ;  and  as  her  day  demands,  he  measures  to  her 


OF    THE    CHURCH.  151 

Strength.  Nor  will  he  forsake  her,  until  all  he  has  spoken 
concerning  her  shall  be  accomplished,  and  she  shall  be- 
come "the  bride,  the  Lamb's  wife,"  in  heaven. 

5.  Another  argument  to  establish  the  identity  of  the 
visible  church,  is  to  be  found  in  those  prophecies  relative 
to  the  triumph  of  religion  under  the  gospel,  which  were 
spoken  by  ancient  prophets,  for  the  consolation  of  the  pious 
Jews.  A  kw  of  these  prophecies  we  will  here  repeat. 
"  And  it  shall  come  to  pass,"  says  Isaiah  2:  2,  3,  "  in  the 
last  days,  that  the  mountain  of  the  Lord's  house  shall  be 
established  in  the  top  of  the  mountains,  and  shall  be  ex- 
alted above  the  hills ;  and  all  nations  shall  flow  unto  it. 
And  many  people  shall  go  and  say,  come  ye  and  let  us  go 
up  to  the  mountain  of  the  Lord,  to  the  house  of  the  God  of 
Jacob ;  and  he  will  teach  us  of  his  ways,  and  we  will  walk 
in  his  paths :  for  out  of  Zion  shall  go  forth  the  law,  and 
the  word  of  the  Lord  from  Jerusalem."  In  Isaiah  40: 1 — 5, 
are  these  words,  "Comfort  ye,  comfort  ye  my  people,  saith 
your  God.  Speak  ye  comfortably  to  Jerusalem,  and  cry 
unto  her,  that  her  warfare  is  accomplished,  that  her  iniqui- 
ty is  pardoned ;  for  she  hath  received  of  the  Lord's  hands 
double  for  all  her  sins.  The  voice  of  him  that  crieth  in  the 
wilderness,  prepare  ye  the  way  of  the  Lord,  make  straight 
in  the  desert  a  highway  for  our  God.  Every  valley  shall 
be  exalted,  and  every  mountain  and  hill  shall  be  made  low  ; 
and  the  crooked  shall  be  made  straight,  and  the  rough 
places  plain.  And  the  glory  of  the  Lord  shall  be  revealed  ; 
and  all  flesh  shall  see  it  together  ;  for  the  mouth  of  the 
Lord  hath  spoken  it."  In  the  60th  chapter  of  the  same 
prophecy,  from  the  1st  to  the  4th  verse,  the  prophet  thus 
speaks,  "  Arise,  shine,  for  thy  light  is  come,  and  the  glory 


152  THE    IDENTITY 

of  the  Lord  is  risen  upon  thee.  For,  behold,  the  darkness 
shall  cover  the  earth,  and  gross  darkness  the  people  ;  but 
the  Lord  shall  arise  upon  thee,  and  his  glory  shall  be  seen 
upon  thee.  And  the  Gentiles  shall  come  to  thy  light,  and 
kings  to  the  brightness  of  thy  rising.  Lift  up  thine  eyes 
round  about  and  see,  all  they  gather  themselves  together, 
they  come  to  thee  :  thy  sons  shall  come  from  far,  and  tliy 
daughters  shall  be  nursed  at  thy  side." 

Now,  when  it  is  recollected  that  God  revealed  such 
glorious  truths  as  these  to  his  ancient  people,  in  order  to 
console  them,  in  the  midst  of  the  declensions  of  vital  reli- 
gion around  them,  it  is  impossible  not  to  admit  the  identity 
of  the  church  of  Christ.  The  prophet  saw  that  church 
around  him  in  a  languishing  and  dejected  state;  but  by 
the  eye  of  faith  and  the  spirit  of  prophecy,  he  saw  that 
aame  church  revive  and  shine,  and  spread  throughout  the 
earth.  He  saw  Jerusalem,  then  in  affliction  as  to  fact, 
wave  her  banners  upon  the  tops  of  the  highest  mountains. 
He  saw  all  nations  flowing  like  waters  towards  Zion.  He 
saw  the  nations,  under  the  hallowing  influence  of  piety, 
convert  their  "  spears  into  pruning  hooks,  and  their  swords 
into  ploughshares."  Thus  animated  by  the  final  triumph 
of  a  cause,  then  under  great  depression,  he  seizes  his  harp 
from  the  willows,  and  raises  the  song  of  joy,  amidst  many 
apparent  discouragements.  It  surely  must  have  been  the 
triumph  of  the  same  church,  in  which  these  holy  men  were 
raised,  and  in  which  they  prophesied,  that  filled  them  with 
such  exultation. 

6.  If  the  identity  of  the  church  be  not  preserved,  then 
is  there  stricken  from  the  church  of  the  Redeemer,  some 
of  her  njost  exalted  worthies.     Patriarchs  and  prophets, 


OF    THE    CHURCH.  153 

and  the  great  and  the  good,  of  every  description,  who  pre- 
ceded the  advent  of  the  Messiah,  under  these  circumstan- 
ces, belong  to  a  different  order  of  things  altogether.  Thus 
would  there  be  swept  at  once  away  from  the  broad  galaxy 
of  Zion,  some  of  her  most  brilliant  luminaries.  The  ster- 
ling rectitude  of  the  ancient  Fathers  is  no  longer  an  ex- 
ample. The  sweet  accents  of  the  great  singer  of  Israel 
no  longer  fall  upon  our  ears,  or  roll  in  poetic  eloquence 
through  our  souls.  No  longer  are  we  overwhelmed  by  the 
sublime  conceptions  of  Isaiah,  or  melted  by  the  tender  pa- 
thos of  Jeremiah.  All,  all  are  removed  away  from  us. 
They  cease  to  be  our  brothers  and  teachers.  A  great 
gulf  is  sunk  between  us,  and  we  cannot  pass. 

7.  The  identity  of  the  church  is  also  established  by 
direct  testimony  from  the  Scriptures, 

In  Gal.  3:  28,  are  these  words,  "  There  is  neither  Jew 
nor  Greek,  there  is  neither  bond  nor  free,  there  is  neither 
male  nor  female ;  for  ye  are  all  one  in  Christ  Jesus."  In 
Rom.  3:  29,  30,  the  Apostle  thus  speaks,  "  Is  he  the  God 
of  the  Jews  only  ?  Is  he  not  also  of  the  Gentiles?  Yes, 
of  the  Gentiles  also.  Seeing  it  is  one  God  who  shall  jus- 
tify the  circumcision  by  faith,  and  the  uncircumcision 
through  faith."  In  the  eleventh  chapter  of  the  Epistle  to 
the  Hebrews,  the  Apostle  discourses  at  length  on  the 
power  of  faith,  as  exhibited  in  the  illustrious  worthies  of 
the  Old  Testament  church.  In  the  close  of  that  chapter 
he  thus  remarks,  "And  the.se  all  having  obtained  a  good 
report  through  faith,  received  not  the  promise,  (i.  e.  the 
fulfillment  of  the  promise,)  God  having  provided  some  bet- 
ter thing  for  us,  that  they  without  us  should  not  be  made 
perfect."  Heb.  11:  39,  40.     Here,  the  Apostle  speaks  of 


154  THE    IDENTITY 

the  Gospel  cliurch  as  being  but  tlie  completiou  of  the  Old 
Testament  cliurch.  If,  then,  it  be  but  the  completion  of 
it,  certainly  they  are  but  different  parts  of  the  same  church 
of  the  lledeeiner.  In  Eph.  3:  20 — 22,  the  Apostle  thus 
speaks,  "And  are  built  (i.  e.  Gentiles,)  upon  the  founda- 
tion of  the  Apostles  and  Prophets,  Jesus  Christ  himself 
being  the  chief  corner  stone ;  in  whom  all  the  building 
fitly  framed  together,  groweth  unto  a  holy  temple  in  the 
Lord.  In  whom  ye  also  are  builded  together  for  an  habi- 
tation of  God,  through  the  Spirit."  Here  the  whole  church 
is  compared  to  a  building,  of  which  Jesus  Christ  is  the 
foundation;  aad  all  believers,  of  every  age  and  nation,  are 
but  different  parts.  In  John  10:  14 — 16,  the  Saviour  em- 
ploys the  following  language,  "  I  am  the  good  shepherd, 
and  know  my  sheep,  and  am  known  of  mine.  As  the  Fa- 
ther knoweth  me,  even  so  know  I  the  Father  :  and  I  lay 
down  my  life  for  the  sheep.  And  other  sheep  I  have  which 
are  not  of  this  fold  :  them  also  I  must  bring,  and  they  shall 
hear  my  voice ;  and  there  shall  be  one  fold  and  one  shep- 
herd." Here  the  Saviour  compares  the  Jewish  church  to 
a  fold ;  himself  to  a  shepherd ;  the  believing  Jews  to  sheep 
already  in  the  fold;  and  the  Gentiles  to  distant  and  scat- 
tered sheep,  whom  it  was  his  intention  to  collect  and  bring 
into  the  existing  fold ;  and  then,  says  he,  there  shall  be 
'"one  fold  and  one  shepherd."  In  perfect  conformity  to 
this,  the  Apostle  Paul,  in  Rom.  15:  27,  speaking  of  the 
Jews,  says,  "  For  if  the  Gentiles  have  been  made  partakers 
of  their  (the  Jews')  spiritual  things,  their  duty  is  also  to 
minister  unto  them  in  carnal  things."  Again,  in  Rom. 
11:  16 — 24,  are  these  words,  "For  if  the  first  fruit  be 
holy,  the  lump  is  also  holy  ;  and  if  the  root  be  holy,  so  are 


OF    THE    CHURCH.  155 

the  branches.  And  if  some  of  the  branches  be  broken  off, 
and  thou  being  a  wild  olive  tree  wert  graffed  in  among  • 
them,  and  with  them  partakest  of  the  root  and  fatness  of 
the  olive  tree  ;  boast  not  against  the  branches  ;  but  if  thou 
boast,  thou  bearest  not  the  root,  but  the  root  thee.  Thou 
wilt  say,  then,  the  branches  were  broken  off  that  I 
might  be  graffed  in.  Well ;  because  of  unbelief  they  were 
broken  off;  and  thou  standest  by  faith.  Be  not  high 
minded,  but  fear.  For  if  God  spared  not  the  natural 
branches,  take  heed  lest  he  also  spare  not  thee.  Behold, 
therefore,  the  goodness  and  severity  of  God  :  on  them  which 
fell  severity,  but  towards  thee  goodness ;  if  thou  continue 
in  his  goodness  :  otherwise  thou  also  shalt  be  cut  off.  And 
they  also,  if  they  abide  not  still  in  unbelief,  shall  be  graff- 
ed in  ;  for  God  is  able  to  graff  them  in  again.  For  if  thou 
wert  cut  out  of  the  olive  tree  which  is  wild  by  nature,  and 
wert  graffed  contrary  to  nature  into  a  good  olive  tree,  how 
much  more  shall  these  which  be  the  natural  branches,  be 
graffed  into  their  own  olive  tree  ?" 

In  these  texts  the  Jewish  church  is  compared  to  a  tame 
olive  tree,  of  which  the  church  itself  was  the  stock,  and 
the  members  of  that  church  the  branches.  Through  wn- 
belief  these  branches  are  represented  as  being  broken  off; 
while  the  Gentiles,  like  branches  from  a  toild  olive  tree,  are 
graffed  into  the  old  stock  by  faith.  The  Apostle  also  de- 
clares  that  God  will  in  due  time  replace  the  natural 
branches,  by  graffing  them  again  upon  their  own  stock. 
Now,  whether  we  understand  by  the  root  or  stock,  (as  it 
might  be  rendered,)  in  the  above  verses,  either  the  Jewish 
church  previous  to  Christ,  or  that  church  as  completed  by 
Christ ;  one  thing  is  evident,  that  the  figure  represents  the 


156         THE  IDENTITY  OF  THE  CHURCH. 

very  closest  union    betwen   the  Jewisli  church   and  the 
gospel. 

All  these  general  texts,  together  with  many  more, 
abundantly  prove  the  identity  of  the  visible  church.  No 
language  could  more  clearly  represent  this  truth,  than  the 
language  of  the  Scripture  itself 


LECTURE    VIII. 


THE  FOUR  COVENANTS. 


The  word  covenant  is  very  frequently  employed  in  the 
Scriptures,  and  with  niany  different  meanings.  It  some- 
times means  but  a  divine  appointment.  Thus  the  Prophet 
Jeremiah  speaks  of  God's  covenant  with  the  day  and 
night,  (Jer.  33  :  20,)  by  which  he  means  only  the  di- 
vine determination  that  day  and  night  shall  succeed  each 
other  to  the  end  of  time,  as  declared  in  Gen.  8:  22. 
The  term  covenant  is  also  used  to  express  simply  a  pro- 
mise. Thus  Godgave  toPhinehasthe  sonof  Eleazar  "the 
covenant  of  an  everlasting  priesthood."  Num.  25:  13, 
The  meaning  of  this  evidently  is,  that  God  gave  to  Phine- 
has  and  his  posterity  the  promise,  that  they  should  fill  the 
priesthood  to  a  very  remote  period.  The  moral  law  written 
on  the  two  tables  of  stone  is  also  called  "the  words  of  the 
covenant,"  which  God  made  with  Israel.  By  a  covenant 
is  also  meant  in  the  Scriptures  a  contract  formed  between 
two  equal  parties;  see  Gen.  26:  28 — 31.  31:  43 — 53. 
In  this  sense  the  word  is  ordinarily  understood  amongst 
mankind.     But  there  is  another  sense,  in  which  the  word 

covenant  is  to  be  taken  as  employed  in  the  Scriptures, 

14 


158  THE     FOUR     COVENANTS. 

both  more  important,  more  complex,  and  more  frequent, 
than  any  of  the  preceding.  It  is  when  the  word  is  employ- 
ed to  designate  a  covenant-transaction  between  God  and 
man.  As,  whatever  God  proposes  to  man  he  is  bound  to 
accede  to  ;  such  covenants  as  these  wear  the  aspect  and 
force  of  law.  Yet,  as  God  is  pleased  to  elevate  his  crea- 
ture man,  and  stipulate  with  him,  these  covenants  have 
also  the  aspect  and  the  nature  of  promises.  Thus,  a  cove- 
nant  between  God  and  man  may  be  regarded  as  a  propo- 
sal on  the  part  of  God,  whose  stipulations  are  obligatory, 
and  whose  acceptance  is  rewardable.  Besides  these,  the 
Scriptures  also  speak  of  a  covenant-transaction  between 
the  persons  of  the  ever-blessed  Trinity,  in  order  to  effect 
the  salvation  of  men.  By  this  we  are  to  understand,  but 
a  harmonious  consent,  among  the  persons  of  the  Godhead, 
to  fulfill  those  several  offices,  in  the  plan  of  redemp- 
tion, so  commonly  ascribed  to  each  in  the  word  of  God. 

Having  thus  explained  the  various  uses  of  the  term 
covenant,  as  employed  in  the  Holy  Scriptures,  I  now  pro- 
pose to  show, 

I.  That  there  are  four  covenants  spoken  of  in  the 
Bible,  far  more  general  and  important  than  any  others; 
and  of  which  most  others  may  be  said  to  be  but  branches. 

1.  The  first  of  these,  to  which  I  here  allude,  is,  what 
is  usually  termed,  the  covenant  of  works. 

That  that  transaction,  which  took  place  between  God 
and  man,  in  his  early  probation,  was  a  covenant,  is  evident 
from  several  considerations. 

First.  From  the  specification  of  a  particular  command 
to  be  the  trial  of  his  obedience.  The  specification  of  a 
particular  command,  or  the  ordaining  of  a  particular  rite, 


THE     FOUR     COVENANTS.  159 

does  not,  in  every  case,  imply  a  covenant.  But,  in  this 
case,  it  does.  Although  under  the  moral  law  of  God,  yet 
did  Adam's  whole  obligation  to  that  law,  in  a  certain 
sense,  and  for  a  time,  seem  to  be  concentrated  in  this  one 
precept.  This  was  made  the  test  of  his  obedience.  For, 
why  else  should  God  prohibit  the  use  of  a  particular  tree  I 
There  was  nothing  morally  wrong  in  partaking  of  the 
fruit  of  this  tree,  separate  from  its  prohibition.  Its  pro- 
hibited specification,  too,  must  certainly  have  been  in- 
tended for  one  of  two  things  :  either  as  a  religious  cere- 
mony to  assist  his  piety,  or  as  a  trial  of  his  obedience. 
If  it  had  been  designed  for  the  former  purpose,  then  its 
prohibition  would  have  rendered  it  useless.  Rites  de- 
signed for  the  promotion  of  piety,  are  to  be  used  ;  and  it  is 
by  such  use  that  they  are  rendered  beneficial.  Thus  the 
Sabbath,  as  given  to  man  in  Paradise,  was  designed  for 
his  use.  The  specification,  then,  of  a  prohibited  tree 
could  not  have  been  intended  as  a  religious  ceremony. 
It  must,  therefore,  have  been  appointed  the  test  of  man's 
obedience.  Now,  if  it  were  the  test  of  man's  obedience, 
then,  certainly,  man  was  placed,  so  long  as  it  remained 
such  test  of  his  obedience,  upon  a  state  of  special  trial. 
But  he  could  only  have  been  put  upon  such  a  state  of  spe- 
cial trial  through  the  means  of  a  covenant.  For  the 
placing  of  man  upon  so  distinct  a  state  of  probation, 
certainly  implied  in  it,  that  his  compliance  with  the 
divine  will  therein,  would  afford  him  blessings  which  pre- 
viously he  had  not  enjoyed. 

Secondly.  The  limitation  of  man's  state  of  trial,  im- 
plied in  it  a  covenant.  The  limitation  of  such  state,  we 
infer  from  the  nature  of  the  thing  prohibited.     This  was 


160  THE     FOUR     COVENANTS. 

a  tree,  a  single  tree,  in  Paradise.  Now,  it  seems  manifest, 
that,  as  the  luiman  species  should  increase,  and  should, 
therefore,  leave  Paradise,  and  spread  abroad  upon  other 
portions  of  the  earth,  that  special  tree  in  Paradise  could 
neither  operate  as  a  relijrious  rite,  or  a  test  of  obedience, 
or  in  any  other  specially  religious  way.  Being  remote 
from  it,  it  could  neither  assist  the  piety,  nor  try  the  obe- 
dience of  men.  It  would,  too,  be  in  danger  of  being 
confounded  with  other  trees,  and  so  entirely  lost.  The 
trial  of  man  must,  therefore,  have  been  designed  to  be 
but  temporary.  But  if  it  were  but  temporary,  it  must  have 
had  special  objects  in  view;  and  these  objects,  too,  must 
have  been  of  special  advantage  to  man  :  since,  to  suppose 
any  thing  different,  is  contrary  both  to  the  divine  charac- 
ter, and  the  mode  of  his  administration.  But  if  his  proba- 
tion involved  in  it  special  advantages,  which,  but  for  that 
probation,  man  would  not  enjoy  ;  then  was  the  appointment, 
by  which  he  was  placed  upon  such  state  of  special  and 
limited  trial,  a  covenant. 

Thirdly.  The  words  in  which  the  tree  of  the  knowledge 
of  good  and  evil  was  prohibited,  prove  that  such  prohibi- 
tion involved  in  it  the  nature  of  a  covenant.  The  words  are 
these — "  But  of  the  tree  of  the  knowledge  of  good  and 
evil,  thou  shalt  not  eat  of  it ;  for  in  the  day  that  thou  eatcst 
thereof  thou  shalt  surely  die."  Gen.  2  :  17.  Now,  if  the 
sentiments  embraced  in  these  words  be  spread  out  fully, 
they  will  be  something  of  this  kind.  Addressing  Adam, 
God  says,  '  Of  the  tree  of  the  knowledge  of  good  and  evil, 
thou  shalt  not  eat ;  if  thou  refrain  from  eating  thereof, 
thou  shalt  live;  bat  in  the  day  thou  eatest  of  it  thou  shalt 
die.'      Now,  certainly,  as  the  death  spoken  of  here  im- 


THE     FOUK     COVENANTS.  161 

plied  a  loss  of  benefits  then  enjoyed  by  Adam  ;  so  the  life 
alluded  to,  must  likewise  have  included  in  it  privileges,  then 
not  in  his  possession.  Now,  whether  these  privileges 
referred  to  the  confirmation  of  himself  and  posterity  in 
a  state  of  holiness,  or  to  his  reception  into  heaven ;  or, 
which  is  more  probable,  to  both,  it  makes  no  difference, 
as  to  the  truth  we  are  proving.  In  either  case,  this 
transaction  between  God  and  Adam  was  a  covenant. 

Fourthly.  As  this  transaction  between  God  and  man 
in  Paradise,  in  which  man  was  lost,  is  similar  to  that  be- 
tween the  Father  and  Son,  through  which  he  is  redeem- 
ed ;  and  as  this  latter  is  usually  represented  in  the  Scrip- 
tures as  a  covenant,  the  former  also  must  have  been  a 
covenant. 

Fifthly.  The  seal  of  this  transaction,  which  was  the 
tree  of  life,  proves  it  to  have  been  a  covenant.  This  it 
does  in  two  ways.  First,  by  its  being  a  seal  of  that  trans- 
action. If  any  one  will  take  the  pains  to  examine,  he 
will  discover,  that  the  use  which  God  generally  makes  of 
seals  in  the  Scriptures,  is,  to  confirm  his  promises.  The 
fact,  therefore,  that  there  was  a  seal  connected  with  this 
prohibition,  shows  that  there  was  a  promise  also  associa- 
ted with  it.  But,  if  there  was  a  promise  associated  with 
it,  it  was  a  covenant.  For  what  constitutes  a  covenant 
between  God  and  man,  is  but  a  divine  proposal  or  com- 
mand connected  with  a  promise.  Again,  the  name  given 
to  this  seal — The  Tree  of  Life — proves  this  transaction 
to  have  been  a  covenant.  Why  was  this  seal  called  The 
Tree  of  Life,  if  not  to  establish  the  fact,  that  man's  re- 
fraining  from  eating  of  "  the  tree  of  the  knowledge  of 
good  and  evil,"   would  be  the  means  of  his  obtaining  a 

14* 


162  THE     FOUR     COVENANTS. 

life  superior  to  wliat  lie  tlion  enjoyed.  This  representa- 
tion, too,  of  tlie  subject  is  confirmed  by  the  figurative  use 
of  this  tree  in  the  Apocalypse — "To  him  that  over- 
cometh,"  saith  Christ,  "will  I  give  to  cat  of  the  tree  of 
life,  which  is  in  the  midst  of  the  Paradise  of  God."  Rev. 
2:  7.  And,  again,  "Blessed  are  they  that  do  his  com- 
mandments, that  they  may  have  a  right  to  the  tree  of  life." 
Rev.  22  :  14.  According  to  these  texts,  that  blessedness 
which  man  lost  by  his  transgression,  is  represented  as 
still  being  in  reserve  for  the  righteous,  through  the  media- 
tion of  Christ,  and  is  shadowed  forth  under  the  idea  of  the 
Tree  of  Life.  The  blessings  originally  designated  there- 
fore, by  that  tree,  must  have  borne  an  analogy  to  those 
blessings  which  the  believer  shall  enjoy  in  heaven. 

It  is,  therefore,  evident,  beyond  all  doubt,  that  the 
transaction  between  God  and  Adam  in  Paradise,  was,  in  all 
respects,  a  covenant. 

This  covenant,  I  would  observe,  was  a  general  one  ; 
that  is,  it  was  a  covenant  in  which  Adam  stood  as  the 
head  and  representative  of  the  whole  human  family,  with- 
out exception. 

It  is  not  my  design  to  enter  into  the  various  disputes 
connected  with  federal  representation,  and  the  introduc- 
tion and  propagation  of  depravity  amongst  mankind.  It 
will  be  sufiicient  to  my  purpose  to  establish  two  points; 
first,  that  the  depravity  of  man  has  been  effected  through 
the  transgression  of  Adam  ;  and,  secondly,  that  had  Adam 
not  sinned,  his  posterity,  as  well  as  himself,  would  have 
been  confirmed  in  a  state  of  holiness  and  happiness. 

First,  then,  we  assert  that  mankind  have  been  render- 
ed depraved  through  the  fall  of  Adam. 


THE     FOUR     COVENANTS.  163 

This  is  established,  in  the  first  place,  by  fact.  From 
flie  fall,  until  now,  men  have  uniformly  and  universally 
been  depraved.  It  is  said  of  Seth,  that  "  Adam  lived  a 
hundred  and  thirty  years,  and  begat  a  son  in  his  own  like- 
ness, after  his  image."  Gen.  5:  3.  This  Scripture  evi- 
dently  was  designed  to  teach  us  that  the  descendants  of 
Adam,  like  himself  after  his  sin,  were  depraved  and  sin- 
ful. That  they  were  born  not  in  the  image  which  Adam 
had  before  his  fall ;  but  in  that  which  he  possessed  after- 
wards. Now  if  men  have  uniformly  and  universally  been 
depraved  since  the  fall ;  and  if  Adam  was  perfectly  holy 
before  the  fall ;  then  certainly  human  depravity  originated 
in  the  fall  of  man. 

But  this  is  also  proved  from  plain  texts  of  Scripture. 
In  Rom.  5:  12,  are  these  words,  "  By  one  man  sin  enter- 
ed into  the  world,  and  death  by  sin."  Again,  in  verse  15, 
it  is  said,  "  Through  the  offence  of  one  many  are  dead." 
In  the  16th  verse  the  same  sentiment  is  thus  exhibited : 
"  For  the  judgment  was  by  one  (offence)  to  condemna- 
tion." In  the  17th  it  is  repeated  thus,  "  By  one  man's 
offence  death  reigned  by  one."  Again,  in  the  18th,  it  is 
expressed  thus,  "  By  the  offence  of  one,  judgment  came 
upon  all  men  to  condemnation  ;"  and  in  the  19th  thus, 
"  By  one  man's  disobedience  many  were  made  sinners." 
Now,  certaiiily,  a  sentiment  so  often,  so  clearly,  and  so 
variously  repeated,  cannot  be  well  misunderstood. 

We  hope,  therefore,  that  the  fact  is  sufficiently  proved, 
that  mankind  have  been  rendered  depraved  through  the 
fall  of  Adam. 

Secondly.  We  now  proceed  to  establish  the  proposi- 
tion, that  had  Adam  not  sinned,  his  posterity,  as  well  as 


lO-i  THE    FOUR    COVENANTS. 

liimself,  would  have  been  confirmed  in  a  state  of  holinesa 
and  happiness. 

In  reference  to  this,  I  observe,  in  the  first  place,  that 
God  can,  without  infringing  in  the  least  upon  their  free- 
agency,  confirm  in  a  state  of  holiness  and  happiness  any 
of  his  intelligent  creatures  whatever.  lie  actually  has 
thus  confirmed  vast  multitudes  of  angels  and  saints  now  in 
heaven.  He  has  also  promised  to  sustain  all  believers  in 
the  world  of  blessedness  for  ever. 

The  perseverance  of  the  saints  on  earth  is  likewise 
effected  through  the  same  interposition  of  divine  grace. 
Now,  certainly,  none  will  pretend  that  the  free-agency  of  ei- 
ther the  angels  and  saints  in  heaven,  or  of  believers  on  the 
earth,  is  at  all  affected  by  such  intervention  of  God's  good- 
ness. It  is,  therefore,  perfectly  within  the  lawful  exercise 
of  divine  sovereignty,  for  God  to  have  upheld  all  the  pos- 
terity of  Adam  in  original  rectitude. 

I  again  remark  on  this  subject,  that  God  did,  in  the 
covenant  made  with  Adam,  thus  promise  to  uphold  and 
sustain  his  posterity  in  a  state  of  holiness  and  happiness. 

The  stipulations  in  that  covenant,  as  we  have  shown, 
were  in  their  very  nature  temporary.  The  probability 
therefore  is,  that  it  was  designed  that  Adam,  before  the 
birth  of  a  single  child,  should  have  been  either  confirmed 
in  a  state  of  felicity,  or  fixed  in  a  state  of  wretchedness. 
Besides,  if  it  was  designed  that  Adam's  posterity  should 
have  undergone  a  special  and  temporary  j^robation  as  well 
as  himself,  before  they  were  each  of  them  separately  con- 
firmed in  holiness  ;  this  special  probation  must  have  taken 
place  either  in  reference  to  the  "  tree  of  the  knowledge  of 
good  and  evil  then  in  Paradise;"  or  in  reference  to  some 


THE    FOUR    COVENANTS.  165 

Other  specified  thing.  Now  it  evidently  could  not  have 
taken  place  in  reference  to  the  tree  of  knowledge  then  in 
Paradise  ;  for  as  we  have  shown,  when  men  were  scatter- 
ed over  the  earth,  it  would  of  course  cease  to  be  a  test  of 
their  obedience.  And  if  we  suppose  the  specification  of 
something  else,  this  would  only  involve  the  world  in  end- 
less confusion.  Every  man,  then,  would  require  a  speci- 
fied test  of  his  obedience.  Or,  if  we  suppose  compliance 
to  the  moral  law  to  be  made  a  general  test  of  human  con- 
duct, this  would  but  destroy  all  idea  of  God's  entering 
into  probation  with  men  upon  terms  of  a  covenant ;  and  of 
his  placing  man  upon  trial  in  any  other  way,  we  have  no 
evidence  whatever.  Suppose,  too,  that  some  should  fall 
and  others  stand,  what  a  world  of  confusion  such  a  state  of 
things  would  constitute.  But,  besides  all  these  difficulties, 
there  is  still  another.  Men  now  come  into  the  world  in  a 
weak  and  imbecile  state.  What  test  of  obedience  would 
be  proper,  with  which  to  constitute  a  probation  in  such  a 
case  ?  Such  test  could  only  be  known  by  children  as 
taught  them  by  parents.  And  what  if  the  parents  them- 
selves had  sinned  just  after  the  birth  of  children?  The 
supposition,  therefore,  that  Adam's  obedience,  and  conse- 
quently his  confirmation  in  holiness  and  happiness,  would 
not  have  embraced  his  posterity,  is  involved  in  inextrica- 
ble difficulty.  The  covenant  with  Adam  must,  therefore, 
have  embraced  his  posterity  as  to  its  promises  of  special 
grace. 

Again,  as  the  curse  consequent  upon  Adam's  sin  has 
reached  all  his  posterity  without  exception,  it  certainly 
must  be  true,  that  had  he  not  sinned,  the  blessing  would 
have  reached  all  his  posterity  without  exception.     To  sup- 


1G6  THE    FOUR    COVENANTS. 

pose  otherwise,  is  but  to  suppose,  that  that  solemn  cove- 
nant, entered  into  between  God  and  man  in  Paradise,  was 
a  mere  faice  :  in  trutli,  it  is  but  to  cast  scandal  upon  the 
character  of  (jod.  What  a  partial  and  unjust  covenant 
that  must  have  been,  in  which  God  designed  the  threaten- 
ing to  include  the  whole  human  race,  but  the  promised 
grace  to  have  embraced  but  Adam  himself! 

This  would  but  represent  the  disposition  of  God  to  be 
more  disposed  to  wrath  than  to  mercy.  The  fact,  there- 
fore, that  the  dreadful  results  of  the  fall  of  Adam  have  ex- 
tended to  all,  proves  beyond  reasonable  doubt,  that  the 
beneficial  consequences  of  his  obedience  would  likewise 
have  extended  to  all,  had  he  been  obedient. 

And  again.  As  Christ  sustains  the  same  relation  to 
his  elect  that  Adam  sustained  to  his  posterity,  and  as  the 
fulfilling  of  all  righteousness  by  the  former  secured  the  sal- 
vation  of  his  elect ;  so  perfect  obedience  in  the  latter  must 
likewise  have  confirmed  his  posterity  in  a  state  of  felicity. 
This  is  plainly  to  be  inferred  from  what  the  Apostle  says 
in  Rom.  5:  19,  "  For  as  by  one  man's  disobedience  many 
were  made  sinners,  so  by  the  obedience  of  one  shall  many 
be  made  righteous"  Here  it  is  affirmed,  that  through  the 
Bin  of  one,  viz.  Adam,  many  of  his  posterity  were  made 
sinners ;  and  that  through  the  obedience  of  one,  viz. 
Christ,  many  of  his  elect  shall  be  made  righteous ;  cer- 
tainly the  inference  is  inevitable,  that  had  Adam  not  have 
sinned,  his  posterity  would,  in  consequence  of  his  obedi- 
ence, have  been  confirmed  in  a  state  of  felicity. 

We  hope,  therefore,  that  it  has  been  satisfactorily 
proved,  that  had  Adam  been  obedient  in  his  state  of  trial, 
all  his  posterity  would   have  shared  in  the  advantages  of 


THE    FOUR    COVENANTS.  167 

his  obedience ;  just  as  through  his  disobedience  and  fall 
they  have  all  been  involved  in  the  consequences  of  his 
ruin. 

Thus  has  it  been  shown,  that  the  transaction  between 
God  and  man  in  Eden  was  a  most  gracious  covenant ;  and 
that  it  was  a  covenant,  which  embraced  in  its  stipulations 
and  consequences  the  whole  human  race  without  excep- 
tion. 

1.  A  second  general  covenant  which  we  specify,  is 
that  constituted  between  the  Father  and  Son  for  the  sal- 
vation of  man.  That  there  was  a  most  harmonious  agree- 
ment between  the  persons  of  the  ever  blessed  Trinity,  in 
reference  to  the  redemption  of  man,  the  Scriptures  abun- 
dantly demonstrate.  With  regard  to  this  agreement  or 
counsel,  I  would  observe, 

First.  That  it  is  usually  represented  in  the  form  of  a 
contract.  In  this  contract,  the  Father  is  represented  aa 
sending,  sealing,  anointing,  and  upholding  the  Son.  Thus 
in  John  17:  "  Christ  uses  the  following  words  in  his  prayer, 
"  that  the  world  may  know  that  thou  hast  sent  me."  In 
Is.  42:  1,  the  Father  is  represented  as  speaking  thus  of 
the  Son,  "  Behold  my  servant  who7n  I  uphold."  In  John 
6:  27,  Christ  uses  these  words,  "  Labor  not  for  the  meat 
which  perisheth,  but  for  that  meat  which  endureth  unto 
everlasting  life,  which  the  Son  of  man  shall  give  unto  you  ; 
for  him  hath  God  the  Father  sealed."  Again,  in  Isa. 
Gl:  1,  Christ  is  introduced  as  speaking  thus  :  *'  The  spirit 
of  the  Lord  God  is  upon  me,  because  the  Lord  hath  anoint' 
cd  me  to  preach  good  tidings  to  the  meek."  In  other 
texts  of  Scripture  the  Father  is  represented  as  intrusting 
to  his  Son  a  kingdom.     Thus  in  Ps.  2:  6,  he  is  represent- 


1G3  THE    FOUR    COVENANTS. 

ed  as  saying,  "  Yet  have  I  set  my  king  upon  my  lioly  hill 
of  Zion."  Tiie  king  here  alluded  to  is  evidently  Christ, 
as  is  clear  from  Acts  4:  25,  20.  Again,  in  Ps.  89:  3,  4, 
where  David  is  repeating  God's  promise  to  him,  he  repre- 
sents God  as  speaking  thus  :  "  I  have  made  a  covenant 
with  my  chosen,  I  have  sworn  unto  David  my  servant, 
thy  seed  tcill  I  establish  for  ever,  and  build  up  thy  throne 
to  all  generations."  That  this  covenant  or  promise  refers 
to  Christ,  of  whom  David  was  a  type,  is  evident  from  Acts 
2:  30.  This  whole  transaction  is  beautifully  and  clearly 
related  by  the  prophet  Isaiah,  53:  10 — 12  :  "  Yet  it  pleas- 
ed the  Lord  to  bruise  him,  (Christ,)  he  hath  put  him  to 
grief.  When  thou  shall  make  his  soul  an  offering  for  sin, 
he  (Christ)  shall  see  his  seed  ;  he  shall  prolong  his  days, 
and  the  pleasure  of  the  Lord  shall  prosper  in  his  hand. 
He  shall  see  tlie  travail  of  his  soul,  and  shall  be  satisfied  : 
by  the  knowledge  of  iiim  shall  my  righteous  Servant  justify 
many  ;  for  he  shall  bear  their  iniquities.  Therefore  will  I 
divide  him  a  portion  with  the  great,  and  he  shall  divide 
the  spoil  with  the  strong ;  because  he  hath  poured  out  his 
soul  unto  death :  and  he  was  numbered  with  the  trans- 
gressors :  and  he  bare  the  sin  of  many,  and  made  interces- 
sion for  the  transgressors."  In  this  passage  are  contained 
the  following  particulars. 

1.  The  Father  was  willing  that  the  Son  should  be  put 
to  shame.  In  this  way  we  arc  to  understand  these 
phrases  :  "  [t  pleased  the  Lord  (or  Father)  to  bruise  liim  ; 
He  (the  Father)  hath  put  him  (Christ)  to  shame." 

2.  Christ  undertakes  such  luniiiliation  and  sufferings 
of  his  own  accord.  This  is  expressed  in  the  following 
words :     "  He   (Christ)   hath    poured   out    his  soul   unto 


THE    FOUR    COVENANTS.  169 

death."     "  And  he  bare  the  sin  of  many ;  and  made  inter- 
cession for  the  transgressors." 

3.  That  the  voluntary  obedience  of  the  Son  was  most 
meritorious.  Thus  it  is  said,  "When  thou  shalt  make 
his  soul  an  offering  for  sin,  He  shall  see  his  seed."  "  By 
the  knowledge  of  Him  shall  my  righteous  servant  justify 
many;  for  he  shall  bear  their  iniquities;"  and  '^there- 
fore will  I  divide  him  a  portion  with  the  great." 

4.  That  there  should  be  a  reward  given  to  Christ  for 
his  humiliation  and  death.  This  is- expressed  in  such 
passages  as  these,  "  He  shall  see  his  seed.  He  shall  pro- 
long his  days,  and  the  pleasure  of  the  Lord  shall  prosper 
in  his  hand."  "  He  shall  see  of  the  travail  of  his  soul  and 
shall  be  satisfied."  "  By  the  knowledge  of  Him  shall  my 
righteous  servant  justify  many." 

That  transaction  between  the  Father  and  Son,  which 
refers  to  human  salvation,  is,  therefore,  justly  enough 
styled  a  covenant. 

Secondly.  This  covenant  is  usually  represented  as 
having  existed  in  eternity,  or  before  the  foundation  of  the 
world.  In  Prov.  8:  22,  23,  the  wise  man,  speaking  of  Christ 
under  the  personification  of  Wisdom,  thus  expresses  him- 
self, "  The  Lord  possessed  me  in  the  beginning  of  his 
way,  before  his  works  of  old.  I  was  set  up  from  everlast- 
ing, from  the  beginning,  or  ever  the  earth  was."  Again, 
the  Evangelist  John,  in  chapter  1:  1,  seems  to  reiterate 
the  same  sentiment,  when  he  says,  "  In  the  beginning  \va.B 
the  Word."  The  Apostle  Peter  speaking  of  Christ,  says, 
"  Who  verily  was  foreordained  before  the  foundation  of 
the  world,  but  was  manifest  in  these  last  times  for  you." 

1  Peter  1:  20.     The  Apostle  Paul,   in  Eph.  1:  3,  4,  thus 
15 


170  THE    FOUR    COVENANTS. 

expresses  himself,  "  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in  Christ ;  according  as  he 
hath  chosen  us  in  him,  before  the  foundation  of  the  world, 
that  we  should  be  holy  and  without  blame  before  him  in 
love."  Now,  certainly,  if  it  can  be  said,  that  believers 
were  chosen  in  Christ  before  the  foundation  of  the  world, 
that  covenant  of  mercy,  through  which  they  were  thus 
chosen,  must  also  have  existed  from  eternity. 

Thirdly.  The  Jast  remark  which  I  shall  make  as  to 
this  agreement  or  covenant,  formed  between  the  Father 
and  Son,  is  that  it  is  general  in  its  character. 

It  is  not  our  design  here  to  dispute  as  to  the  extent  of 
the  atonement  made  by  Christ;  but,  simply  to  show,  that 
vast  multitudes  have  been  benefited  by  his  mediation. 
This  truth  was  embraced  in  the  very  first  annunciation 
of  a  Saviour  to  man.  Says  God,  addressing  the  serpent, 
"  And  I  will  put  enmity  between  thee  and  the  woman ; 
and  between  thy  seed  and  her  seed ;  it  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  heel."  Gen,  3:  15.  In  this 
verse  there  is  predicted  a  conquest  which  Christ  should 
effect  over  Satan.  But  how  was  this  conquest  to  be  ac- 
complished, but  by  the  Redeemer's  effecting  the  salvation 
of  many  souls,  and  thus  bruising  the  old  serpent  under 
him  ?  The  same  truth  was  also  declared  afterwards  to 
Abraham  in  the  following  words  :  "  in  thee  shall  all  the  fa- 
milies of  the  earth  be  blessed."  In  this  promise  was  fore- 
told the  fact,  that  the  Redeemer  should  descend  through 
the  lineage  of  Abraham  ;  and  that  the  blessings  of  salva- 
tion would  extend  to  great  multitudes  of  men.  The  ex- 
tent of  the  blessings  of  redemption  is  thus  exhibited  in  the 


THE    FOUR    COVENANTS.  171 

2d  Psalm,  verse  8th,  "  Ask  of  me,  and  I  shall  give  thee 
the  heathen  for  thine  inheritance,  and  the  uttermost  parts 
of  the  earth  for  thy  possession."  In  these  words,  the 
Father  is  represented  as  offering  to  the  Son  vast  numbers 
of  the  human  race,  as  the  purchase  of  his  blood  ;  and 
which  should  be  given  him  through  his  own  intercession, 
and  the  prayers  of  his  people.  Now,  in  John  17:  9 — 20, 
we  find  the  Saviour  actually  making  supplication  for  these 
very  persons  whom  the  Father  thus  offers  to  him  for  an 
inheritance.  His  words  are,  "  I  pray  for  them  ;  I  pray 
not  for  the  world,  but  for  them  which  thou  hast  given  me  ; 
for  they  are  thine.  Neither  pray  I  for  them  alone ;  but 
for  them  also  which  shall  believe  on  me  through  their 
word."  Again,  in  Isa.  53:  11,  it  is  said,  "  He  shall  see  of 
the  travail  of  his  soul,  and  shall  be  satisfied  :  by  his  know- 
ledge shall  my  righteous  Servant  justify  many ;  for  He 
shall  bear  their  iniquities."  In  Rev.  7:  9,  John  says, 
"  After  this  I  beheld,  and  lo,  a  great  multitude  which  no 
man  could  number,  of  all  nations,  and  kindreds,  and  peo- 
ple, and  tongues,  stood  before  the  throne,  and  before  the 
Lamb,  clothed  with  white  robes,  and  palms  in  their  hands." 
This  vast  concourse  are  represented  in  verse  14  as  hav- 
ing come  "out  of  great  tribulation,  and  as  having  washed 
their  robes  and  made  them  white  in  the  blood  of  the 
Lamb."  They  were  those,  therefore,  who  had  been  pur- 
chased  by  a  Saviour's  sufferings  and  death.  Besides,  too, 
the  fact  just  proven,  all  men,  even  those  who  finally 
perish,  receive  very  great  benefit  through  the  mediation  of 
the  Redeemer.  Life  and  all  its  comforts,  together  with 
the  offers  of  salvation,  are  all  derived  from  this  source. 
This  covenant  is,  therefore,  a  general  covenant;  in  one 


172  THE    FOUR    COVENANTS. 

sense,  it  extends  to  all  mankind,  in  its  highest  benefits  to 
a  vast  multitude,  who,  through  divine  grace,  shall  all 
finally  be  saved  in  heaven'. 

3.  A  third  general  covenant  exhibited  in  the  Scriptures, 
is  that  made  with  Noah.  The  words  in  which  this  cove- 
nant was  formed  are  as  follows :  "  And  God  spake  unto 
Noah,  and  to  his  sons  with  him,  saying,  and  I,  behold  I, 
establish  my  covenant  with  you,  and  with  your  seed  after 
YOU  ;  and  with  every  living  creature  that  is  with  you,  of 
the  fowl,  of  the  cattle,  and  of  every  beast  of  the  earth 
with  you,  from  all  that  go  out  of  the  ark  to  every  beast  of 
the  earth:  and  I  will  establish  my  covenant  with  you: 
neither  shall  all  flesh  be  cut  off  any  more  by  the  waters  of 
a  flood  ;  neither  shall  there  any  more  be  a  flood  to  destroy 
the  earth."  Gen. 9:8 — 11.  'J'hat  this  transaction  is  a  cove- 
nant,  and  that  it  is  general  in  its  character,  are  so  plainly 
expressed  in  the  words  themselves,  as  to  exclude  all  doubt. 

4.  The  fourth  general  covenant  is  that  formed  with 
Abraham. 

This  covenant  was  expressed  in  tlie  following  words, 
"  And  when  Abram  was  ninety  years  old  and  nine,  the 
Lord  appeared  unto  Abram,  and  said  unto  him,  I  am  the 
Almighty  God  ;  w  alk  before  me  and  be  thou  perfect.  And 
I  will  make  my  covenant  between  me  and  thee,  and  will 
multiply  thee  exceedingly.  And  Abram  fell  on  his  face, 
and  God  talked  with  him,  saying.  As  for  me,  behold  my 
covenant  is  with  thee,  and  thou  shalt  be  a  father  of  many 
nations.  Neither  shall  thy  name  any  more  be  called 
Abram;  but  thy  name  shall  be  Abraham;  for  a  father  of 
many  nations  have  I  made  thee.  And  I  will  make  thee 
exceeding  fruitful ;  and  I  will  make  nations  of  thee  ;  and 


THE    FOUR    COVENANTS.  173 

kings  shall  come  out  of  thee.  And  I  will  establish  mj 
covenant  between  me  and  thee  and  thy  seed  after  thee,  in 
their  generations,  for  an  everlasting  covenant ;  to  be  a 
God  unto  thee,  and  to  thy  seed  after  thee.  And  I  will 
give  unto  thee,  and  to  thy  seed  after  thee,  the  land  wherein 
thou  art  a  stranger,  all  the  land  of  Canaan,  for  an  ever- 
lasting possession ;  and  I  will  be  their  God."  Gen.  17:  1 — 8. 

That  this  transaction  was  a  covenant,  none  will  deny. 
It  not  only  has  in  it  all  that  is  essential  to  a  covenant,  but 
is  called  such  by  God  himself  We  proceed,  therefore, 
to  show,  that  this  was  a  general  covenant,  extending  not 
only  to  the  natural  descendants  of  Abraham,  hut  to  all  be- 
lievers down  to  the  end  of  time. 

1.  It  is  impossible  to  conceive  of  man's  entering  into 
a  covenant  relationship  with  God,  as  a  son,  a  servant,  or  a 
believer,  upon  any  other  principles  than  those  stipulated 
in  this  covenant.  This  will  appear  evident  from  analyzing 
the  several  parts  of  the  covenant  itself  There  is  embraced 
in  it. 

First.  The  renunciation  of  the  world  on  the  part  of 
Abraham.  This  is  not  only  exhibited  in  the  whole  trans- 
action, and  confirmed  by  the  fact,  but  it  is  definitely  ex- 
pressed in  the  very  first  verse  of  this  covenant.  "I  am 
the  Almighty  God,"  saith  Jehovah,  "  walk  before  me  and 
be  thou  perfect."  Now,  it  is  impossible  that  Abraham 
should  either  "  walk  before  God,  or  be  perfect,"  without 
an  entire  renunciation  of  the  world. 

Secondly.  This  transaction  embraced  in  it  the  most 
genuine  repentance  for  sin,  and  the  most  evangelical  faith. 
The  repentance  or  humiliation  of  the  patriarch,  is  express- 
ed in  the  following  language,  "And  Abraham  fell  on  hia 
15* 


174  THE    FOUn    COVENANTS. 

face  ;  and  God  talked  with  liiin."  Certainly  nothing  could 
more  strikingly  exhibit  the  most  genuine  humility,  than 
this  act,  or  rather  posture  of  Abraham.  Such  was  liis 
sense  of  unworthincss,  that  lie  did  not  dare  to  look  up  be- 
lore  God.  But  in  entering  into  this  covenant,  Abraham 
also  exercised  evangelical  faith.  As  "  without  faith  it  is 
impossible  topIea.se  God,"  the  very  transaction  itself,  which 
was  one  of  inexpressible  grace,  shows  that  tlie  i)atriarch 
received  tliis  covenant  in  the  exercise  of  faith.  Now,  there 
is  no  faith  acceptable  to  God,  but  what  is  evangelical. 
Besides,  Abraham  proved  his  faith  by  his  works;  for  im- 
mediately as  God  left  him,  it  is  said,  "And  Abraham  took 
Ishmael  his  son,  and  all  that  were  born  in  his  house,  and 
all  that  were  bought  with  money,  every  male  among  the 
men  of  Abraham's  house,  and  circumcised  the  flesh  of 
their  foreskin,  in  the  self -same  day,  as  God  had  said  unto 
him."  Gen.  17:  23.  Certainly  faith  which  produces  such 
prompt  and  willing  obedience,  must  be  evangelical.  Again, 
the  person  with  whom  Abraham  here  entered  into  cove- 
nant, was  no  other  than  the  Lord  Jesus  Christ.  Almost 
all  divines  are  agreed,  that  the  Saviour,  who  manifested 
himself  to  the  disciples  after  his  resurrection,  for  the  con- 
firmation of  their  faith,  did  al.so,  very  frequently,  and  for 
the  same  purpose,  appear  to  the  patriarchs  and  prophets, 
before  his  actual  incarnation.  That  it  was  Christ  who 
thus  addressed  Abraham,  is  evident  from  this,  that  the 
same  person  who  in  this  chapter  is  represented  as  the  Lord, 
in  the  next  chapter  is  represented  as  visiting  Abraham's 
tent  in  the  plains  of  Mamre,  accompanied  by  two  angels. 
In  the  17th  chapter,  the  one  in  which  the  covenant  is  ex- 
pressed, it  is  said,  "  And  when  Abraham  was  ninety  years 


THE    FOUR    COVENANTS.  175 

old  and  nine,  the  Lord  appeared  to  Abraham  and  said,  I 
am  the  Almighty  God,''  &lc.  In  chapter  18,  which  im- 
mediately succeeds  in  its  narration  the  circumcision  of 
Abraham's  family,  it  is  said,  ^' And  the  Lord  appeared 
to  him,  in  the  plains  of  Mamre  ;  and  he  sat  in  his  tent  door 
in  the  heat  of  the  day;  and  he  lifted  up  his  eyes  and  look- 
ed, and  lo,  three  men  stood  by  him."  That  one  of  these 
three  men,  as  they  are  here  called,  was  Christ,  is  evident 
from  the  succeeding  history.  For,  when  the  two  angels 
went  on  to  Sodom  to  destroy  the  cities  of  the  plain,  it  is 
distinctly  stated,  that  "  Abraham  stood  yet  before  the 
Lord ;"  who  was  the  third  person  spoken  of  Gen.  18:  22. 
Here,  then,  the  Lord  Jesus  Christ  revealed  himself  to 
Abraham,  both  as  "  the  Almighty  God,"  and  as  a  "man." 
Thus  Christ  says,  in  John  8:  56,  "  Abraham  rejoiced  to 
see  my  day ;  and  he  saw  it  and  was  glad." 

Thirdly.  In  taking  upon  him  this  covenant,  Abraham 
promised  obedience.  The  command  addressed  to  him 
was,  "  walk  before  me  and  be  thou  perfect."  Certainly 
no  language  can  express  more  genuine  and  more  univer- 
sal obedience  than  this.  Now  that  Abraham,  in  reply  to 
such  command,  promised  such  obedience,  is  evident.  In 
the  first  place,  he  had  no  right  to  refuse, — he  could  not 
refuse  without  gross  insult  to  God.  And  in  the  second 
place,  he  actually  did  consent  to  the  whole  covenant,  which 
he  showed  in  the  prompt  application  of  its  seal  to  himself 
and  his  family.  Now,  if  he  consented  to  the  whole  cove- 
nant, he  also  consented  to  be  obedient  to  God,  which  was 
a  part  of  that  covenant. 

Fourthly.  This  covenant  likewise  embraced  in  it  the 
promise  of  God,  to  take  Abraham  and  all  his,  into  a  pecu- 


176  THE    FOUR    COVENANTS. 

liarly  near  relationship  to  himself,  and  to  supply  them  with 
all  needed  spiritual  and  temporal  blessings.  Tiiis  promise 
is  expressed  in  such  terms  as  these,  "  Behold  my  covenant 
is  with  thee;"  "and  I  will  establish  my  covenant  bcticeen  me 
and  thee,  and  thy  seed  after  thee,  in  their  generations,  for 
an'  everlasting  covenant;  to  be  a  God  unto  thee  and  thy 
seed  after  thee."  " And  I  ivill give  unto  thee,  and  to  thy  seed 
after  thee,  the  land  wherein  thou  art  a  stranger,  all  the  land 
of  Canaan,  for  an  everlasting  possession,  and  I  toill  be 
their  God." 

Now,  if  God  was  pleased  to  constitute  such  a  peculiar 
covenant  as  this,  with  Abraham  and  his  descendants,  cer- 
tainly they  sustained  a  relation  to  God  which  was  peculiar. 
In  such  expressions  as  these,  "  and  I  will  be  their  God," 
and,  "  to  be  a  God  to  thee  and  to  thy  seed  after  thee,"  are 
embraced  all  temporal  and  spiritual  blessings.  What 
more  could  a  creature  desire,  than  for  the  great  Jehovah 
to  say,  "  and  I  will  be  thy  God?"  This  one  promise  era- 
braces  in  it  every  thing.  Now,  in  order  the  more  to  con- 
firm  the  faith  of  Abraham  in  this  covenant,  God  also  pro- 
mises a  visible  good, — the  land  on  which  he  then  lay.  It 
was  but  natural  that  this  should  be  subjoined  to  the  cove- 
nant. Every  view  of  that  land  would  but  remind  the  pa- 
triarch of  the  covenant  and  its  provisions.  It  would  have 
the  same  effect  upon  him,  that  Joseph's  allusions  to  his 
bones  was  calculated  to  have  upon  the  Israelites  when  in 
captivity.  But  this  land  was  not  only  promi.sed  as  a  kind 
of  pledge  of  the  covenant,  it  was  likewise  designed  to  ex- 
hibit the  temporal  and  spiritual  blessings  of  the  covenant 

It  was  designed  to  shadow  forth  all  necessary  temporal 
blessings.     It  was  itself  a  temporal  blessing  ;  and  offering 


THE    FOUR    COVI5XANTS.  177 

to  the  Israelites  a  home,  it  seemed  to  exhibit  the  fact,  that 
all  other  necessary  temporal  good,  God  would  afford  them. 
That  he  who  had  promised  them  a  home,  would  also  fur- 
nish  that  home  for  them.  How  cheering  was  this  promise 
to  the  Israelites  when  in  Egypt !  How  consoling  to  them, 
amidst  the  fatigues  and  distresses  of  the  wilderness  !  And 
how  comforting  to  them,  when  actually  in  possession  of 
Canaan.  How  consolatory  was  it,  to  the  poor  man  espe- 
cially, while  he  remembered,  in  the  very  lot  of  land  around 
him,  the  promise  of  God,  to  supply  all  his  other  necessary 
wants !  And  how  must  every  pious  husbandman,  as  he 
cultivated  the  soil, — soil  given  him  by  God  himself,  as  a 
kind  of  confirmation  of  his  covenant, — have  planted  in 
hope ! 

But  this  promise  of  Canaan,  as  annexed  to  God's  cove- 
nant with  Abraham,  also  shadowed  forth  that  heavenly 
country,  of  which  it  was  both  the  type  and  the  seal,  to 
every  believing  Jew.  Of  this  we  have  the  evidence  in  the 
Scriptures  themselves.  Speaking  of  Abraham  and  the 
pious  Jewish  Fathers,  the  Apostle  Paul  says,  "For  they 
that  say  such  things,  declare  plainly  that  they  seek  a  coun- 
try. And,  truly,  if  they  had  been  mindful  of  that  country 
from  whence  they  came  out,  they  might  have  had  oppor- 
tunity to  have  returned  :  but,  now,  they  desire  a  better 
coiintry,  that  is  a  heavenly :  wherefore  God  is  not  ashamed 
to  he  called  their  God;  for  he  hath  prepared  for  them  a 
city."  Heb.  11:  14 — 16.  Again,  speaking  of  Abraham  in 
particular,  the  Apostle  says,  verses  9,  10,  "By  faith  he 
(Abraham)  sojourned  in  the  land  of  promise  as  in  a  strange 
country,  dwelling  in  tabernacles  with  Isaac  and  Jacob,  the 
heirs  with  him  of  the  same  promise  :  for  he  looked  for  a 


178  THE    FOUR    COVENANTS. 

city  which  hath  foundations,  whose  builder  and  maker  is 
God."  Tlic  same  doctrine  is  also  expressed  in  the  3d 
chapter  of  this  Epistle,  18th  and  19th  verses,  as  connect- 
ed with  the  1st  and  2d  verses  of  tlie  4th  chapter.  "  And 
to  whom,"  says  the  Apostle,  "  swarc  he,  that  they  should 
not  enter  into  his  rest,  but  to  them  that  believed  not?  So 
we  see  that  they  could  not  enter  in  because  of  unbelief. 
Let  us,  therefore,  fear,  lest  a  promise  being  left  us  of  en- 
tering into  his  rest,  any  of  you  should  seem  to  come  short 
of  it.  For  unto  us  was  the  gospel  preached  as  well  as  un- 
to them ;  but  the  word  preached  did  not  profit  them,  not 
being  mi.xed  with  faith  in  them  that  heard  it."  From  these 
quotations,  as  well  as  from  the  current  testimony  of  the 
whole  of  the  word  of  God,  the  promise  of  Canaan,  as  an- 
ne.xed  to  this  covenant  made  with  Abraham,  was  but  a 
sensible  exhibition  of  that  country  in  heaven  which  was 
offered  to  the  pious  Hebrews.  Hence,  almost  all  the  im- 
agery under  which  heaven,  as  a  country,  is  represented 
in  the  Scriptures,  is  borrowed  from  the  land  of  Canaan. 
It  is  called  "  Jerusalem,"  "  Mount  Zion,"  the  "  city  of  the 
living  God,"  &/C.  &c. 

Thus  have  we  shown,  that  this  covenant  embraced  in 
it,  on  the  part  of  Abraham,  the  renunciation  of  the  world  ; 
genuine  repentance  for  sin,  and  faith  in  a  Messias  ;  the 
promise  of  obedience  ;  together  with  the  promise,  on  the 
part  of  God,  to  take  tlie  patriarch  and  his  descendants  into 
a  peculiarly  near  relationship  to  himself;  and  to  supply 
them  with  all  necessary  temporal  and  spiritual  blessings. 

That  the  exposition  thus  given  of  the  above  covenant, 
was  such  as  the  Israelites  apprehended  it  to  be,  is  certain 
from  their  own  history.     In  Lev.  2C:  3,  12,  God  thus  ad- 


THE    FOUR    COVENANTS.  179 

dresses  Israel,  "  If  ye  walk  in  my  statutes  and  keep  mj 
commandments  and  do  them,  I  will  walk  among  you,  and 
will  be  your  God,  and  ye  shall  be  my  people."  In  Deut. 
29:9 — 15,  where  the  children  of  Israel  are  represented  as 
entering  into  covenant  with  God,  we  find  these  words, 
"  Ye  stand  this  day,"  says  Moses,  "  all  of  you  before  the 
Lord  your  God  ;  your  captains  of  your  tribes,  your  elders, 
and  your  officers,  with  all  the  men  of  Israel,  your  little 
ones,  your  wives,  and  thy  stranger  that  is  in  thy  camp, 
from  the  hewer  of  thy  wood  to  the  drawer  of  thy  water : 
that  thou  shouldest  enter  into  covenant  with  the  Lord  thy 
God,  and  into  his  oath,  which  the  Lord  thy  God  maketh 
with  thee  this  day  ;  that  he  may  establish  thee  to-day  for 
a  people  unto  himself,  and  that  he  may  be  unto  thee  a 
God ;  as  he  hath  said  unto  thee ;  and  as  he  hath  sworn 
unto  thy  fathers,  to  Abraham,  to  Isaac,  and  to  Jacob.  Nei- 
ther with  you  only  do  I  make  this  covenant  and  this  oath; 
but  with  him  that  standeth  here  with  us,  this  day,  before 
the  Lord  our  God  ;  and  also  with  him  that  is  not  here 
with  us  this  day."  Again,  in  chapter  26:  17,  18,  Moses 
thus  speaks  to  Israel,  "  Thou  hast  avouched  the  Lord  this 
day  to  be  thy  God,  and  to  walk  in  his  ways,  and  to  keep 
his  statutes  and  his  commandments,  and  his  judgments, 
and  to  hearken  unto  his  voice  :  and  the  Lord  hath  avouch- 
ed thee  this  day  to  be  his  peculiar  people,  as  he  hath  pro- 
mised thee,  and  that  thou  shouldest  keep  all  his  command- 
ments." In  Is.  44:  12,  21,  22,  the  Lord  thus  addresses 
Israel  through  the  prophet,  "  Yet  now,  hear  O  Jacob,  my 
servant,  and  Israel  whom  I  have  chosen :  Thus  saith  the 
Lord  that  made  thee,  and  formed  thee  from  the  womb, 
which  will  help  thee  :  Fear  not,  O  Jacob  my  servant ;  and 


180  THE    FOUR    COVENANTS. 

thou,  Jeshurun,  whom  I  liave  chosen.  Remember  these, 
O  Jacob  and  Israel ;  for  thou  art  my  servant:  I  have  form- 
ed thee  :  thou  art  my  servant:  O  Israel,  thou  shall  not  be 
forgotten  of  me.  I  have  blotted  out  as  a  thick  cloud  thy 
transgressions,  and  as  a  cloud  thy  sins :  return  unto  me, 
for  I  have  redeemed  thee."  The  subsequent  history,  there- 
fore, of  the  Hebrews  proves  that  they  regarded  themselves, 
in  virtue  of  the  covenant  of  God  with  them,  to  be  a  pecu- 
liar people  :  it  also  abundantly  shows,  too,  that  they  were 
thus  regarded  by  God  himself. 

Now,  it  is  absolutely  certain,  that  whoever  enters  into 
covenant  tcith  God,  at  any  time,  must  take  upon  him  this 
very  covenant  formed  with  Abraham  ;  since  it  is  impossible 
for  him  to  enter  into  covenant  with  God  upon  any  other 
stipulatio7is  whatever.  God  may  not,  it  is  true,  literally 
promise  him,  as  he  did  Abraham,  and  his  descendants,  the 
land  of  Canaan  ;  still,  however,  he  promises  him  mcdntc- 
nance  in  this  life,  and  rest  in  the  life  ichich  is  to  come. 

2.  My  second  remark  on  this  subject  is,  that  there  was 
great  propriety  in  the  exact  form  of  this  covenant  being 
given  to  Abraham. 

Before  the  days  of  this  patriarch,  the  church  existed 
in  an  unembodied  state.  The  pious,  it  was  true,  did 
enter  into  covenant  with  God.  Still,  however,  the  proper 
form  of  the  covenant  thus  embraced,  was  not  defined  ;  its 
subjects,  duties,  and  hopes,  were  not  definitely  expressed. 
When,  therefore,  the  world  generally  had  renounced  the 
true  religion,  and  idolatry  was  about  to  be  expensively  set 
up;  it  was  most  merciful  on  the  part  of  God,  as  well  as 
most  wise,  to  select  his  church,  and  to  separate  it  from  the 
wicked  world  around.  Now  it  was  impossible  for  this  separa- 


THE    FOUR    COVENANTS.  1^ 

tion  to  be  made  with  the  institutions  then  existing ;  since 
these  were  also  held  by  the  world  generally.  The  Sabbath, 
sacrifice,  and  some  of  the  precepts  of  the  moral  law,  were 
then  observed  by  multitudes.  In  order,  therefore,  to  sepa- 
rate his  people  from  the  world  around,  God  expressed 
the  form  of  membership  in  his  church,  in  set  tvords,  and 
sealed  it  with  a  peculiar  sign.  As  Abraham  was,  there- 
fore, the  first  to  whom  this  formal  covenant  was  made 
known,  it  was  proper  that  the  terms  upon  which  he  was 
admitted  to  membership  should  be,  with  little  or  no  vari- 
ation, the  terms  upon  which  all  others  should  also  be 
admitted  to  membership  in  the  church.  To  suppose 
any  thing  to  the  contrary,  is  to  suppose  a  change  in  God — 
is  to  suppose,  that  he  now  either  requires  more  or  less 
obedience  than  in  ancient  times :  or,  that  he  offers  more 
or  less  grace. 

3.  The  Apostle  Paul,  speaking  of  the  new  covenant, 
represents  it  as  being  in  substance  precisely  what  the 
Abrahamic  covenant  was.  He  expresses  himself  thus, 
quoting  from  Jer.  31:  31 — 34,  "Behold  the  days  come, 
saith  the  Lord,  when  I  will  make  a  new  covenant  with 
the  house  of  Israel,  and  with  the  house  of  Judah  ;  not 
according  to  the  covenant  that  I  made  with  their  fathers  in 
the  day  when  I  took  them  by  the  hand  to  lead  them  out 
of  the  land  of  Egypt ;  because  they  continued  not  in  my 
covenant,  and  I  regarded  them  not,  saith  the  Lord,  for 
this  is  the  covenant  that  I  will  make  with  the  house  of 
Israel  after  those  days,  saith  the  Lord  ;  I  will  pat  my  laws 
into  their  mind,  and  write  them  in  their  hearts  :  and  I 
will  he  to  them  a  God,  and  they  shall  he  to  me  a  people ; 

and  they  shall  not  teach  every  man  his  neighbor,  and 

16 


182  THE     FOUR     COVENANTS. 

every  man  liis  brother,  saying,  know  the  Lord  :  for  all 
shall  know  me  from  the  least  to  the  greatest.  For  I  will 
be  merciful  to  their  unrighteousness,  and  their  sins  and 
their  iniquities  will  I  remember  no  more."    Ileb.  8:  8 — r2. 

That  this  covenant,  which  the  Apostle  here  calls  new, 
is  but  a  repetition  of  the  Abrahamic  covenant  in  different 
words,  is  evident  from  the  texts  themselves.  The  sub- 
stance of  the  whole  is,  "  And  I  will  be  to  them  a  God, 
and  they  shall  be  to  me  a  people."  IIow  very  similar 
is  this  to  the  words  in  the  Abraliamic  covenant :  "  And  I 
will  establish  my  covenant  between  me  and  thee,  and  thy 
seed  after  thee,  in  their  generations,  for  an  everlasting 
covenant;  to  be  a  God  unto  thee,  and  to  thy  seed  after 
thee."  And,  again  ;  "  and  I  will  be  their  God."  This 
covenant,  then,  which  the  Apostle  calls  new,  is  but  the 
same  with  that  given  to  Abraham ;  and  he  calls  it  new, 
simply,  because  God  determined  to  fulfil  its  promises  more 
abundantly.  It  was  only  new,  because,  through  the  gos- 
pel, it  was  more  clearly  perceived,  and  accompanied  with 
more  of  divine  influence. 

4.  As  the  covenant  made  with  Abraham  referred  not 
only  to  his  natural  descendants,  but  to  Christ  also;  and 
as  all  who  believe  are  said  to  be  in  Christ,  there  is  reason 
to  believe  that  the  same  covenant  which  referred  to  Christ, 
should  also  refer  to  believers  who  are  in  Christ.  The 
only  reason  why  such  covenant  should  refer  to  Christ  at 
all,  is,  for  the  benefit  of  the  church,  or  of  believers. 
Whatever  reason  there  was,  therefore,  that  the  Abrahamic 
covenant  should  extend  to  Christ,  there  was  the  same 
reason  for  its  extending  to  his  church  ;  that  is,  to  believers. 
This,  too,  is  the  view  of  the  apostle,  when  he  says,  "  And 


THE     FOUR     COVENANTS.  183 

if  ye  be  Christ's,  then  are  ye  Abraham's  seed,  and  heirs 
according  to  the  pro?nise."     Gal.  3:  29. 

5.  That  the  covenant  made  with  Abraham,  embraced 
in  it  all  believers  down  to  the  end  of  time,  is  the  plain 
language  of  Scripture.  In  Rom.  15:  8,  the  Apostle  thus 
speaks,  "  Now,  I  say,  that  Jesus  Christ  was  a  minister  of 
the  circumcision  for  the  truth  of  God  to  confirm  the  pro- 
mises made  unto  the  fathers."  By  Christ  being  here 
called  "  the  minister  of  circumcision,"  certainly  can  never 
mean,  that  in  Christ  that  covenant,  of  which  circumcision 
was  a  seal,  had  its  termination  or  accomplishment.  The 
word  minister  will  not  bear  such  a  meaning.  To  minis- 
ter means  to  serve,  to  advance,  to  promote,  &c.  If  the 
Apostle,  therefore,  designed  to  say,  that  in  Christ  the 
Abrahamic  covenant  had  its  fulfilment,  how  could  he  pos- 
sibly say  that  Christ  was  the  minister  of  circumcision,  or 
rather  of  the  blessings  promised  and  sealed  by  circumci- 
sion. On  another  subject  he  expresses  himself  thus, 
"  Christ  is  the  end  of  the  law  for  righteousness."  As- 
suredly, then,  if  he  designed  to  say  that  that  covenant  of 
which  circumcision  was  the  seal,  had  its  accomplishment 
in  Christ,  he  would  have  said  as  above :  "  Now  Jesus 
Christ  is  the  end  of  circumcision."  But,  instead  of  this, 
he  calls  him  a  "minister  of  the  circumcision."  Besides, 
he  could,  in  no  manner,  mean  that  the  covenant,  of  which 
circumcision  was  the  seal,  had  its  final  accomplishment  in 
the  person  of  Christ ;  since  he  has  declared  as  above,  "  If 
ye  be  Christ's,  then  are  ye  Abraham's  seed,  and  heirs 
according  to  the  promise." 

In  Phil.  3:  3,  the  Apostle  speaks  thus,  "  Yea,  we  are 
the  circumcision,  which  worship  God  in  the  spirit,   and 


184  THE     FOUR     COVENANTS. 

rejoice  in  Christ  Jesus,  and  have  no  confidence  in  the 
flesh."  The  Apostle  certainly  meant  hy  this,  that  a  fit 
subject  for  the  covenant  of  circumcision  was  one  "  who 
worshipped  God  in  the  spirit,  and  rejoiced  in  Christ  Jesus, 
and  had  no  confidence  in  the  flesh  ;"  that  is,  one  who  was 
born  again,  who  had  evangelical  faith,  and  had  renounced 
the  world.  Now  we  have  already  shown,  that  the  Abra- 
hamic  covenant  embraced  in  it  all  these  requisitions.  The 
Apostle  also  designed  to  state,  that  Gentiles  who  had  these 
»lualifications,  were  also  actual  participants  of  the  cove- 
nant made  with  Abraham,  and  of  which  circumcision  was 
the  seal.  Or,  we  may  thus  state  his  meaning,  '  We  who 
believe,  though  Gentiles,  are,  in  reality,  what  our  oppo- 
nents, the  Jews,  are  but  in  name  ;  icc  arc  the  true  circum- 
cision.' 

In  Col.  2:  11,  are  these  words,  "  In  whom  (Christ) 
also  ye  are  circumcised  with  the  circumcision  made  with- 
out hands,  in  putting  off"  the  body  of  the  sins  of  the  flesh 
by  the  circumcision  of  Christ."  In  these  words,  the 
Colossian  believers  are  said  to  enjoy,  through  their  union 
with  Christ,  all  the  benefits  of  the  covenant  of  circumci- 
»ion.  Certainly,  this  could  not  be  so,  unless  that  cove- 
nant extended  its  blessings  to  them  as  believers. 

In  Rom.  4:  11,  12,  the  Apostle  thus  speaks:  "  And 
he  (Abraham)  received  the  sign  of  circumcision,  a  seal  of 
the  righteousness  of  the  faith  which  he  had,  yet  being  un- 
circumcised  ;  that  he  might  be  the  father  of  all  them  that 
believe,  though  they  be  not  circumcised,  that  righteousness 
might  be  imputed  to  them  also  :  and  not  only  the  father  of 
circumcision  to  them  who  arc  of  the  circutncision,  (or  to  the 
Jews,)  but  to  those  also  who  walk  in  the  steps  of  that  faith 


THE     FOUR     COVENANTS.  185 

of  our  father  Abraham,  which  he  had  being  yet  uncircum- 
cised,"  (or  to  Gentile  believers.)     The  object  of  the  Apos- 
tle in  these  verses  is,  to  prove,  that  a  believing  Gentile 
has  all  the  advantages  of  a  believing  Jew.     In  order  to 
illustrate  this  principle,  he  speaks  of  Abraham  as  being 
accepted  of  God,  through  faith,  previous  to,  and,  therefore, 
without  the  virtue  of,  circumcision.     From  this  he  infers, 
that  the  believing  Gentile,  who  has  never  been  circum- 
cised, yet  can  be  accepted  of  God  through  faith,  even  as 
Abraham  was.      He,  therefore,  concludes  that,  as  the  na- 
tural Jew  was  a  son  of  Abraham  by  circumcision,  so  the 
believing  Gentile  was  a  son  of  Abraham,   in  a  still  higher 
sense,  by  faith,  of  which  circumcision  was  only  the  sign. 
According,   therefore,   to   this   reasoning,    the    believing 
Gentile  was  just  as  much,  in  a  spiritual  sense,  the  son  of 
Abraham,  as  the  believing  Jew ;    and  just  as  much  enti- 
tled to  the  promised  blessings  of  the  Abrahamic  covenant. 
Of  course,  this  could  not  be,  unless  both  the  covenant  and 
its  provisions  still  existed.      In  fact,  the  ^very  subject  of 
debate  between  the  Apostle  and  the  believing  Jews,  was 
about  the  blessings  of  the  Abrahamic  covenant,  the  Jews 
supposing  either  that  they    were    entitled   to   all   those 
blessings,  or  that,  in  their  participation,  they  should  have 
the  pre-eminence ;  while  the  Apostle  contended  that  one 
had  no  better  right  than  the  other.     That  the  Jews,  who 
believed,  should  embrace  the  sentiment  above  stated,  was 
but  natural ;  for  the  Apostle  himself  speaks  of  the  introduc- 
tion of  Gentiles  into  the  Jewish  church  as  a  very  great 
mystery.     His  words  are,  "  Which  in  other  ages  was  not 
made  known  unto  the  sons  of  men,  as  it  is  now  revealed 

unto  the  holy  apostles  and  prophets  by  the  Spirit :  tTiat 
16* 


186  THE     FOUR    COVENANTS. 

the  Gentiirs  should  he  fillotr  heirs,  and  of  the  same  body, 
and  partakers  of  his  promises  in  Christ  by  the  gospel.' 
Eph.  3:  5,  6.  If,  then,  the  believing  Jew  admitted  the 
believing  Gentile  to  be  "  a  fellow  heir"  with  him  of  the 
blessings  of  the  Gospel,  but  by  special  revelation,  how  ab- 
surd is  it  for  that  Gentile,  who  has  been  admitted  to  such 
privileges  but  by  special  grace,  to  attempt  in  his  turn  to 
deny  the  Jew  his  right  in  what  seemed  but  his  natural 
place? 

In  Rom.  4:  16,  17,  are  these  words,  "  Therefore  it 
(heirship  in  the  kingdom  of  Christ)  is  of  faith  :  that  it 
miglit  be  by  grace  ;  to  the  end  the  promise  might  be  sure  to 
all  the  seed ;  not  to  that  only  which  is  of  the  law,  (or  Jews,) 
but  to  that  also  which  is  of  the  faith  of  Abraham,  (or  Gen- 
tiles,) irho  is  the  father  of  us  all:  as  it  is  written,  I  have 
made  thee  a  father  of  many  nations."  In  these  verses  the 
Apostle  positively  asserts,  that  the  blessings  proffered  in 
the  Abrahamic  covenant  were  to  be  received  and  enjoyed 
but  by  faith ;  and  that,  consequently,  hclicving  Gentiles 
tcere  as  much  entitled  to  them  as  believing  Jews.  The  ques- 
tion therefore,  in  the  days  of  the  Apostle,  was  not,  whether 
this  covenant  existed,  or  whether  the  blessings  of  the  gos- 
pel were  the  same  as  the  blessings  of  this  covenant.  These 
points  were  not  at  all  disputed.  The  debate  then  was,  as 
stated  above,  whether  Gentiles  had  equal  rights  with  the 
Jews  to  the  blessings  of  the  covenant. 

In  Gal.  3:  7,  the  Apostle  thus  speaks,  "  Know  ye,  there- 
fore, that  they  which  are  of  faith,  the  same  are  the  chil- 
dren of  Abraham  ?"  These  words  are  too  plain  to  need 
comment. 

In  the  same  chapter,  verse  17,  are  these  words,  "And 


THE    FOUR     COVENANTS.  187 

this  I  say,  that  the  law  which  was  four  hundred  and  thirty 
years  after,  cannot  disannul  the  covenant  that  was  confirm- 
ed before  of  God  in  Christ,  that  it  should  make  the  pro- 
mise of  none  effect."  The  Apostle  here  seems  to  express 
this  idea,  that  the  receiving  of  the  law  from  Sinai  was  not 
the  completion  of  the  covenant  with  Abraham  ;  but  that 
that  covenant  looked  forward  immediately  to  the  gospel 
and  its  blessings. 

In  verses  13,  14,  are  these  words,  "  Christ  hath  re- 
deemed us  from  the  curse  of  the  law,  being  made  a  curse 
for  us  ;  (for  it  is  written,  cursed  is  every  one  that  hangeth 
on  a  tree  ;)  that  the  blessing  of  Abraham  might  come  on  the 
Gentiles,  through  Jesus  Christ ;  that  we  might  receive  the 
promise  of  the  Spirit  through  faith."  In  these  words  it  is 
plainly  stated,  that  those  spiritual  blessings  enjoyed  by 
Abraham  and  all  the  pious  Jews,  had  been  likewise  be- 
stowed upon  the  Gentiles  through  Jesus  Christ.  But  these 
blessings  were  promised  to  Abraham,  and  enjoyed  by  him 
in  the  way  of  covenant.  It  was  in  this  way,  also,  that  all 
the  pious  Jews  contemplated  them.  Certainly,  then,  the 
covenant  and  all  its  blessings  were  bestowed  upon  the 
Gentiles  by  Jesus  Christ ;  and  if  upon  them,  upon  all  be- 
lievers to  the  end  of  time. 

Thus  have  we  shown,  in  establishing  the  perpetuity  of 
the  Abrahamic  covenant — First.  That  the  principles  of 
that  covenant  are  such,  that  if  man  enters  into  covenant 
with  God  at  all,  he  must  do  so  according  to  this  covenant. 

Secondly.  That  there  was  much  wisdom  and  propriety 
in  God's  revealing  to  Abraham  first,  the  form  and  seal  of 
this  covenant ;  since  he  was  the  first  introduced  into  the 
church  in  its  more  embodied  state. 


188  THE    FOUR    COVENANTS. 

Thirdly.  Tliat  tlie  Scriptures  do  positively  declare,  that 
the  covenant  into  which  believers  enter  with  God  now,  is 
the  same  as  that  into  which  they  entered  with  him  in  the 
former  dispensation. 

Fourthly.  That  since  the  covenant  of  Abraham  refer- 
red to  Christ,  and  all  believers  are  in  Christ,  that  covenant 
must  also  em])race  all  believers  likewise. 

Fifthly.  We  have  also  adduced  many  plain  and  satisfac- 
tory texts  of  Scripture,  to  prove  that  the  Abrahamic  cove- 
nant includes  in  it  every  believer,  whether  Jew  or  Gentile, 
to  the  end  of  time. 

Now,  if  such  be  the  extent  of  this  covenant,  the  pro- 
priety of  terming  it  a  general  covenant  is  at  once  apparent. 

Thus  have  we  shown,  that  the  covenant  of  works  ;  of 
redemption;  that  made  with  Noah;  and  that  of  Abra- 
ham ;  are  all  of  them  general  covenants — far  more  so  than 
any  others  to  found  in  the  Word  of  God. 


LECTURE    IX. 


THE    FOUR    COVENANTS THEIR    SEALS. 

It  is  of  essential  importance,  both  to  the  demands  of 
justice  and  the  peace  of  communities,  that  all  bargains, 
trades,  agreements,  &c.  among  men,  should  be  clearly 
defined  and  satisfactorily  confirmed  between  the  parties 
thus  trading  or  agreeing.  The  necessity  of  this  lies  in 
the  very  nature  of  things.  The  human  mind  is  not  only 
incapable  of  always  remembering  the  various  stipulations 
of  trade,  but  the  human  heart  is  treacherous,  and  much 
disposed  to  lay  upon  old  contracts  new  and  different  con- 
structions. And  besides  this,  man  being  a  corporeal  as 
well  as  an  intellectual  creature,  needs  something  to  ad- 
dress his  senses  as  well  as  his  mind.  From  these  con- 
siderations, has  sprung  the  practice  of  defining  and  con- 
firming contracts,  by  signs,  ceremonies,  witnesses,  notes, 
bonds  and  other  legal  instruments.  We  are  assured  in  the 
Scriptures,  that  this  practice  arose  at  a  very  early  period  ; 
it  probably  was  coeval  with  trade  itself  Nor  would  it  be 
confined  to  contracts  between  men  among  themselves. 
It  would  also  extend  to  those  covenants,  promises,  &c. 
which  God  should  make  with  men.     For  as  God  always 


190      THE  FOUn  COVENANTS. THEIR  SEALS. 

addresses  liimsclf  to  liis  creatures,  in  a  way  wliicli  they 
can  understand,  lie  wonid  not  only  use  the  language  of 
tlieir  words,  but  likewise  that  of  their  actions. 

With  the  exception  of  those  transactions  which  took 
place  between  God  and  our  first  parents  in  Eden,  (which 
we  omit  for  the  present,)  the  first  instance  recorded  of  the 
confirmation  of  an  agreement,  or  rather  promise,  occurred 
in  reference  to  Cain.  After  the  denunciations  made  by 
God  himself  against  this  first  murderer,  in  a  mutinous  or 
despondent  spirit,  he  seemed  to  extend  the  threatening  to 
the  destruction  of  his  life  :  "  And  it  shall  come  to  pass," 
says  he,  "  that  every  one  that  findeth  me  shall  slay  me." 
In  order  to  remove  these  apprehensions,  God  declares  to 
him,  "  Therefore,  whosoever  slayeth  Cain,  vengeance 
shall  be  taken  on  him  seven-fold."  And  in  order  to  con- 
firm the  confidence  of  Cain  in  this  declaration,  it  is 
said,  "  And  the  Lord  set  a  mark  upon  Cain,  lest  any 
finding  him  should  kill  him."  Gen.  4:  14,  14.  Dr.  Shuck- 
ford  renders  it  thus,  "  And  God  gave  or  appointed  a  sign 
or  toke7i  (to  assure  him)  that  no  one  should  kill  him." 
Whether  this  sign  or  mark  were  attached  to  the  person  of 
Cain,  or  something  foreign  to  himself,  the  design  of  it  cer- 
tainly was  to  produce  in  his  mind  reliance  upon  the 
divine  word.  It  was,  therefore,  a  token  of  God's  cove- 
nant with  Cain. 

The  second  instance  of  such  a  practice  mentioned  in 
the  Scriptures,  is  also  of  divine  appointment.  This  is  to 
be  found  in  Gen.  9:  13,  where  God  addresses  Noah  thus, 
"  I  do  set  my  bow  in  the  cloud,  and  it  shall  be  for  a 
token  of  a  covenant  between  me  and  the  earth." 

We  find  the  next  sign  of  an  agreement  or  promise 


THE    FOUR.    COVENANTS. THEIR    SEALS.  191 

mentioned  in  chapter  15:  9 — 18.  After  God  had  given  to 
Abram  promise  of  the  land  of  Canaan,  Abram  addresses 
God  thus,  "  Whereby  shall  I  know  that  I  shall  inherit  it  1" 
To  this  God  replies  thus,  "  Take  me  a  heifer  of  three 
years  old,  and  a  she  goat  of  three  years  old,  and  a  ram  of 
three  years  old,  and  a  turtle  dove  and  a  young  pigeon." 
After  Abram  had  taken  and  arranged  them,  and  when  it 
was  dark,  it  is  said,  "Behold  a  smoking  furnace,  and  a 
burning  lamp,  passed  between  the  pieces."  And,  "In 
the  same  day  the  Lord  made  a  covenant  with  Abram, 
saying,  unto  thy  seed  have  I  given  this  land,  from  the 
river  of  Egypt,  unto  the  great  river,  the  river  Euphrates." 
These  animals  and  birds,  together  with  the  accompanying 
ceremonies,  were  appointed  by  God,  as  a  token  of  his 
promise  to  give  Abraham  and  his  posterity  the  land  of 
Canaan. 

The  next  sign  or  seal  mentioned  is  in  the  17th  chapter, 
where  circumcision  was  constituted  the  token  of  the  Abra- 
hamic  covenant. 

In  Gen.  21:  27 — 31,  is  the  next  instance  recorded  of 
these  confirmatory  evidences  of  agreement.  It  is  there 
said,  "  And  Abraham  took  sheep  and  oxen  and  gave  them 
unto  Abimelech  ;  and  both  of  them  made  a  covenant. 
And  Abraham  set  seven  ewe  lambs  of  the  flock  by  them- 
selves. And  Abimelech  said  unto  Abraham,  what  mean 
these  seven  ewe  lambs,  which  thou  hast  set  by  themselves? 
And  he  said,  for  these  seven  ewe  lambs  shalt  thou  take  of 
my  hand,  that  they  may  be  a  ivitncss  unto  me  that  I  have 
digged  this  well.  Wherefore  he  called  that  place  Beer- 
Sheba  ;  because  there  they  stvare  both  of  them."  In  this 
case,  oaths,  together  with  an  exchange  of  animals,  as  kind 


192  THE    FOUR    COVENANTS. THEIR    SEALS. 

of  hostages,  were  the  signs  or  testimonials  of  the  league 
formed  between  Abraliam  and  Abimelech. 

The  next  instance  of  confirmation  is  annexed  to  the 
blessing  which  God  pronounced  upon  Abraham,  when  he 
was  called  to  offer  up  his  son  Isaac.  It  is  expressed  thus 
in  the  form  of  an  oath.  "  By  myself  have  I  sworn,  saith 
the  Lord  ;  for  because  thou  hast  done  this  thing,  and  ha.st 
not  withheld  thy  son,  thine  only  son  ;  that  in  blessing  I 
will  bless  thee,"  &.c.  Gen.  2±  16,  17. 

The  next  instance  of  this  sort  is  mentioned  in  chapter 
23:  16 — 18.  It  is  thus  expressed,  "  And  Abraham  heark- 
ened unto  Ephron,  and  Abraham  weighed  to  Ephron  thr. 
silver  which  he  had  named  in  the  audience  of  the  sons  of 
Ilcth,  four  hundred  shekels  of  silver,  current  money  with 
the  merchant.  And  the  field  of  Ephron,  which  was  in 
Machpelah,  which  was  before  Mamre,  the  field  and  the 
cave  which  was  therein,  and  all  the  trees  that  were  in  the 
field,  that  were  in  all  the  borders  round  about,  were  made 
sure  unto  Abraham  for  a  possession  in  the  j^resence  of  the 
children  of  Ueth,  before  all  that  went  in  at  the  gate  of  his 
city."  In  this  case  living  witnesses  were  employed  to 
confirm  the  trade. 

The  next  instance  is  where  Eliezer,  Abraham's  stew- 
ard, was  sent  to  seek  a  wife  for  Isaac.  The  words  in 
which  this  transaction  is  related,  are  as  follow  :  "  And 
Abraham  said  unto  his  eldest  servant  of  his  house,  that 
ruled  over  all  that  he  had.  Put,  I  pray  thee,  thy  liand  un- 
der my  thigh  ;  and  I  will  make  thee  swear  by  the  Lord, 
the  God  of  heaven,  and  the  God  of  the  earth,  that  thou 
shah  not  take  a  wife  unto  my  son  of  the  daughters  of  the 
Canaaniles  among  whom  I  dwell :  but  thou  shah  go  unto 


THE    FOtiR    COVENANTS. THEIR    SEALS.  193 

my  country,  and  to  my  kindred,  and  take  a  wife  unto  my 
son  Isaac."  chap.  24:  2 — 4.  An  oath,  with  the  addi- 
tional ceremony  of  putting  the  hand  under  the  thigh,  was 
the  confirmation  of  this  agreement. 

When  Esau  sold  his  birthright  to  Jacob,  he  also  con- 
firmed the  trade  by  an  oath  chap.  25:  33.  The  cove- 
nant or  agreement  between  Isaac  and  Abimelech  was  also 
ratified  by  mutual  stvearing.  chap.  26:  31. 

In  Gen.  28:  20 — 22,  is  recorded  a  transaction  some- 
what different  from  the  preceding,  but  confirmed  also  by 
a  sign.  The  transaction  alluded  to  is  the  vow  of  Jacob, 
the  morning  after  the  night  he  spent  in  the  fields  of 
Padan-Aram.  The  words  are  these,  "  And  Jacob  vowed 
a  vow,  saying,  If  God  will  be  with  me,  and  will  keep  me 
in  the  way  that  I  go,  and  will  give  me  bread  to  eat,  and 
raiment  to  put  on ;  so  that  I  come  again  to  my  father's 
house  in  peace,  then  shall  the  Lord  be  my  God  ;  and  tins 
stone  which  I  have  set  for  a  pillar  shall  be  God's  house  : 
and  of  all  that  thou  shalt  give  me,  I  will  surely  give  the 
tenth  unto  thee."  The  pillar  which  Jacob  thus  set  up 
became  the  token  of  his  vow. 

Another  instance  of  agreements  confirmed  by  sensible 
things  and  ceremonies,  is  recorded  in  chap.  31:  44 — 55. 
In  these  verses  are  specified  the  stipulations  of  the  cove- 
nant which  was  made  between  Jacob  and  Laban  his  father- 
in-law.  The  sign  or  evidence  of  this  league  was  a  heap 
of  stones.  It  is  said,  "  And  Jacob  took  a  stone  and  set  it 
up  for  a  pillar.  And  Jacob  said  unto  his  brethren,  gather 
stones ;  and  they  took  stones  and  made  a  heap ;  and  they 
did   eat  there  upon   the  heap."     "  And  Laban  said,  this 

17 


194  THE    FOUR    COVENANTS. — THEIR    SEALS. 

heap  is  a  witness  hetireen  me  and  thee  this  dai/."  "  And 
Jacob  .sware  by  the  fear  of  his  father  Isaac." 

Another  instarice  of  confirmed  agreements  is  to  be 
found  in  chap.  38:  18,  where  Tamar  is  represented  as 
asking  of  Judah,  her  father-in-law,  the  following  pledges: 
viz,  his  "signet,  bracelets,  and  staff."  This  is  the 
first  instance  of  a  signet  any  where  .spoken  of;  though  it 
is  highly  probable  they  were  quite  common  in  those  days. 
These  were,  probably,  used  then,  as  they  have  been  since, 
to  make  an  impression  upon  wax,  or  on  some  soft  substance, 
by  which  the  owner's  consent  or  sanction  is  given  to  any 
particular  deed. 

The  last  instance  which  we  shall  adduce  on  this  sub- 
ject, is  to  be  found  in  Gen.  41:  41,  42 — "And  Pharaoh 
said  unto  Joseph,  see,  I  have  set  thee  over  all  the  land  of 
Egypt.  And  Pharaoh  took  oft'  his  ring  from  his  hand, 
and  put  it  upon  Joseph's  hand,  and  arrayed  him  in  ves- 
tures of  fine  linen,  and  put  a  gold  chain  about  his  neck." 
By  placing  his  ring  upon  the  hand  of  Joseph,  Pharaoh 
thus  delegated  to  him  his  entire  authority. 

From  these  several  instances,  all  taken  from  the  old- 
est book  in  the  world,  it  will  appear  evident,  that  the 
practice  of  accompanying  bargains,  trades,  covenants  and 
promises,  with  certain  signs  and  ceremonies,  in  order  to 
render  them  more  explicit  and  binding,  has  existed  from 
tlie  very  earliest  ages.  The  probability  is,  tliat  no  trade 
or  agreement,  of  any  importance  whatever,  was  ever  un- 
accompanied by  them.  This  was  a  matter  of  absolute 
necessity  ;  for,  where  one  party  subsequently  disagreed 
with  the  original  terms,  or  was  dishonest  in  their  obsery- 


THE  FOUR  COVENANTS. THEIR  SEALS.       195 

ance,  the  only  recourse  of  the  other  was,  to  the  signs, 
oaths,  witnesses,  or  evidences,  by  which  the  agreement 
had  been  at  first  confirmed. 

It  is  also  to  be  observed,  that  whenever  God  should 
enter  into  covenant  with  man,  or  should  make  to  him 
some  important  promise,  the  very  customs  of  the  country, 
which  may  be  regarded  but  as  the  mute  language  of  soci- 
ety, would  render  it  necessary  that  such  covenants  or 
promises  should  have  their  proper  authentication.  If 
they  were  not  thus  authenticated  and  confirmed,  the 
mere  ordinary  trades  and  bargains  of  common  life  would 
have  better  evidence  than  they.  And,  again ;  since 
writing  was  not  invented  during  the  earliest  periods  of 
society  ;  and,  since  there  was  no  plain  and  legible  revela- 
tion of  the  divine  will  to  man,  such  signs  and  ceremonies 
accompanying  the  covenants  and  promises  of  God,  were 
rendered  even  more  necessary  than  at  a  remote  period. 
In  perfect  conformity  to  these  observations,  we  find  it  to 
be  true,  in  point  of  fact,  that  the  first  'signs  given  in  attes- 
tation of  agreements  and  promises,  were  given  by  God 
himself 

II.  Having  made  these  remarks,  as  to  the  nature  and 
use  of  signs,  seals,^  and  the  various  evidences  of  trade 
employed  in  early  ages,  I  now  proceed  to  specify  the  seals 
of  the  four  covenants,  spoken  of  in  the  last  lecture. 

I.  The  first  of  these  was  the  covenant  of  works.  Of 
this  covenant,  we  assert,  that  the  tree  of  life  was  the  seal. 

1.  Our  first  remark  here  is,  that  some  seal  was  abso- 
lutely necessary,  as  an  accompaniment  of  this  covenant. 
Though  innocent,  yet  uian  was  corporeal.  His  senses 
were  a  powerful  medium  through  which  to  impress  his 


196  THE    FOUR    COVENANTS. THEIR    SEALS. 

mind.  The  esnses  of  our  fir.st  parents,  too,  were  more 
likely  to  be  strongly  impressed  than  those  of  any  of  their 
posterity.  They  had  just  been  created.  The  world 
around  them  was  new — every  thing  wore  a  glowing  and 
captivating  aspect.  Under  these  circumstances,  the  vari- 
ous objects  6f  sensation  must  have  exerted  a  powerful  in- 
fluence over  them.  That  God,  therefore,  in  controllinij 
and  instructing  man,  should  have  selected  his  senses  as  a 
means  of  thus  controlling  and  instructing  him,  was  not 
only  natural,  but  necessary.  If  he  had  left  his  senses 
unguarded,  and  hence  permitted  temj)tation  to  assail  him, 
especially  to  assail  him  through  this  channel,  his  fall 
must  have  been  inevitable.  The  fact,  then,  that  mere 
sensation  must  have  exerted  so  powerful  an  iniluenee  over 
our  first  parents,  proves,  that  God  must  have  addressed 
them  through  this  medium.  Again,  that  special  state  of 
trial  in  which  man  was  placed,  rendered  this  even  more 
necessary.  This  arises,  in  the  first  place,  from  the  great 
importance  of  the  covenant  into  which  man  entered  in 
his  prolxition.  Upon  his  obedience  in  this  covenant,  was 
suspended  not  only  his  own  life,  but  the  lives  of  all  his 
posterity.  No  situation  could  possibly  be  more  solemn 
than  that  of  Adam  diuing  his  state  of  trial.  Now,  it  is 
not  to  be  supposed,  that,  under  such  solemn  circumstan- 
ces, God  should  not  employ  his  senses  in  order  to  uphold 
his  obedience.  The  very  importance,  therefore,  of  the 
covenant  made  with  Adam  proves,  that  God  must  have 
used,  in  so  solemn  a  transaction,  some  sensible  sign,  in 
order  to  inipress  obedience  upon  man,  and  to  awaken  in 
him  a  proper  desire  after  the  blessings  promised.  And,  in 
the   second  place,  as  tlie  test  of  his  obedience,  or  the 


THE  FOUR  COVENANTS. THEIR  SEALS.       197 

thing  forbidden  was  a  sensible  object,  it  was  also  necessa- 
ry that  the  blessings  promised  should  be  exhibited  by  a 
sensible  object.  If  this  had  not  been  the  case,  then  man 
would  have  been  placed  under  such  circumstances,  that 
the  temptation  to  disobey  would  have  been  stronger  than 
the  allurements  to  obedience.  The  forbidden  tree  would 
perpetually  be  spreading  out  its  enchantments  to  his 
senses,  while  from  no  other  quarter  would  there  be  a 
counteracting  influence.  Under  these  circumstances,  his 
liability  to  fall  would  have  been  exceeding  strong,  from 
the  very  situation  in  which  he  was  placed.  We  must 
suppose,  therefore,  that  there  was  in  Eden  some  sensible 
object,  designed  to  counteract  the  enticements  of  the 
prohibited  tree  ;  and,  certainly,  no  one  could  better  have 
suited  this  purpose,  than  another  tree  equally  fair  and 
inviting.  But  this  could  be  no  other  than  the  tree  of 
life. 

2.  Another  remark  I  here  make  is,  that  the  tree  of 
life  was  a  very  fit  and  natural  seal  of  the  covenant  of 
works.  Adam  was  now  in  a  most  delightful  garden. 
His  occupation  was  to  till  the  ground,  and  to  subsist  by 
its  abundant  and  easy  productions.  Trees  of  rich  and 
various  fruits  were  all  around  him.  A  tree  was,  therefore, 
one  of  the  most  obvious  objects  in  the  garden.  It  would, 
therefore,  seem  to  suggest  itself  for  a  sign  or  witness  on 
any  special  occasion.  Besides,  being  ever  near  him,  it 
would  best  exhibit  the  terms  of  the  covenant  of  probation 
— its  "  still  small  voice"  would  be  continually  addressing 
him.  Another  reason  of  fitness  in  this  tree  was,  that  as 
man  was  sustained  as  to  his  corporeal  life  by  the  fruits  of 
the  garden,  so  a  rich  fruit  tree  would  be  a  most  excellent 
17* 


198  Tim    FOUR    COVENANTS. THEIR    SEALS. 

and  natural  type  of  spiritual  life.  Now,  that  God  would 
select  an  object,  as  the  seal  of  this  covenant,  that  bore 
some  rc^enibhince  to  the  blessings  promised,  in  prefer- 
ence to  one  wliicii  had  no  such  resemblance,  is  certain. 
Again,  as  stated  above,  there  was  much  fitness  in  consti- 
tuting the  tree  of  life,  or  some  tree,  a  seal  of  this  cove- 
nant, since  the  thing  forbidden  was  a  tree.  In  every 
view  of  it,  therefore,  the  tree  of  life  was  a  fit  and  natural 
seal  to  the  covenant  of  works. 

3.  The  specification  of  this  tree  proves  it  to  have  been 
a  seal  of  the  covenant.  "  And  out  of  the  ground  made 
the  Lord  God  to  grow  every  tree  that  is  pleasant  to  the 
sight,  and  good  for  food  :  the  tree  of  life  also  in  the  midst 
of  the  garden,  and  the  tree  of  the  knowledge  of  good  and 
evil."  Gen.  2:  9.  Now  in  this  description  of  the  trees  in 
Paradise,  Moses  specifies  two  in  particular,  "  the  tree  of 
life"  and  "  the  tree  of  the  knowledge  of  good  and  evil." 
Why  should  he  exhibit  these  so  prominently,  unless  there 
were  special  reasons  for  his  doing  so  ?  As  to  the  latter, 
the  reason  for  its  being  made  thus  prominent  is  evident. 
It  was  concerning  it,  he  informs  us,  the  Lord  said  to 
Adam,  "  But  of  the  tree  of  the  knowledge  of  good  and 
evil  thou  shalt  not  eat  of  it."  verse  17.  But  why  should 
the  "  tree  of  life"  be  also  specified  ?  The  only  possible 
answer  is,  that  it  was  a  sign  of  evidence  of  that  life  which 
God  had  promised  to  Adam  in  case  of  obedience.  Espe- 
cially is  this  clear  when  it  is  remembered,  that  its  specifi- 
cation is  mentioned  along  with  that  of  the  prohibited  tree. 
The  very  specification,  therefore,  of  this  tree  proves  it  to 
be  a  seal  of  the  covenant  made  with  Adam. 

4.  Its  name  also  proves  the  same  thing.     This  tree 


THE    FOUR    COVENANTS. THEIR    SEALS.  199 

was  called  the  "  tree  of  life."  Now,  although  in  these 
days  most  names  are  arbitrary,  yet  it  was  not  so  in  the 
earliest  stages  of  society.  In  these  early  periods,  there- 
was  always  some  peculiar  quality  or  incident  that  deter- 
mined the  name  of  an  object.  The  fact,  therefore,  that 
this  tree  bore  the  name  it  did,  proves,  that  either  there  must 
have  been  in  it  some  particular  property  affording  life,  or 
that  it  was  the  pledge  and  evidence  of  life,  which  God  had 
promised  to  man.  Of  this,  too,  the  evidence  is  certain  : 
because  it  is  said  in  verse  22  of  the  3d  chapter,  "  Lest  he 
put  forth  his  hand,  and  take  also  of  the  tree  of  life,  and 
eat,  and  live  for  ever."  This  tree,  then,  was  not  only  as- 
sociated in  some  way  with  life,  but  with  eternal  life.  Now 
it  is  certain,  that  although  its  fruit  might  in  a  natural  way 
sustain  corporeal  life  ;  yet  neither  it,  nor  any  part  of  the 
tree,  could  have  the  property  of  yielding  eternal  life.  The 
eternal  life  therefore,  alluded  to  in  the  appellation  of  this 
tree,  was  the  eternal  life  promised  in  case  of  Adam's  obe- 
dience. But  if  this  be  so,  the  tree  of  life  was  a  seal  of  that 
promise,  i.  e.  of  the  covenant. 

5.  Not  only  the  name,  but  the  history  of  this  tree 
proves  it  to  have  been  such  seal.  In  Gen.  2:  9,  it  is  said, 
that  the  "  tree  of  life  was  in  the  midst  of  the  garden." 
In  3:  3,  it  is  said,  "  the  tree  of  the  knowledge  of 
good  and  evil  was  also  in  the  midst  of  the  garden." 
These  two  trees,  in  all  probability,  were  near  each  other. 
And  as  the  tree  of  the  knowledge  of  good  and  evil  was 
that  to  which  was  appended  the  threatening  of  death,  so 
the  tree  of  life  must  also  have  been  that  with  which  was 
connected  the  promise  of  life.  Thus,  though  near  to- 
gether, did  they  stand  in  opposition  against  each  other. 


200      THE  FOUR  COVENANTS.  —  THEIR  SEAL6. 

Again  in  cliap.  3:  22 — 24,  are  these  words,  "  And  the 
Lord  God  said,  Behold  the  man  is  become  as  one  of  us,  to 
know  good  and  evil.  And  now,  lest  he  put  forth  his  hand, 
and  take  also  of  the  tree  of  life,  and  eat  and  live  for  ever, 
therefore  the  Lord  God  sent  him  forth  from  the  garden 
of  Eden,  to  till  the  ground  from  whence  he  was  taken. 
So  he  drove  out  the  man  :  and  he  placed  at  the  east  of 
the  garden  of  Eden,  cherubims  and  a  flaming  sword, 
which  turned  every  way,  to  keep  the  way  of  the  tree  of 
life."  The  meaning  of  these  words  is  evidently  the  fol- 
lowing:  God,  foreseeing  that  man,  after  his  fall,  would 
seek  that  life  in  a  tree  which  he  could  only  find  in  the 
promised  Saviour,  drove  him  from  the  garden,  and  pre- 
vented him  altogether  from  ever  returning  to  it  so  long  as 
there  was  danger  of  his  falling  into  this  mistake.  At  the 
fall  the  tree  of  life  ceased  to  be  a  pledge  of  the  covenant — 
it  was  no  longer  a  sacrament — it  could,  therefore,  have 
been  of  no  benefit  to  man  to  partake  of  its  fruit,  in  the 
vain  hope  of  obtaining  a  life  which  he  had  forfeited,  and 
which  could  only  be  found  in  Christ.  Besides,  it  would 
have  been  sacrilege  for  him  to  have  partaken  of  this  tree 
after  his  fall.  He  was  to  eat  of  it  only  while  obedient — 
after  transgression,  it  too,  became  a  forbidden  tree.  Again, 
in  Rev.  2:  7.  22:  2 — 14,  the  Apostle,  using  figurative 
language,  represents  the  tree  of  life  as  growing  in  the 
midst  of  (he  celestial  paradise,  or  heaven.  By  this  we  are 
to  understand,  that  those  blessings  which  were  originally 
sealed  by  the  tree  of  life  in  Eden,  but  were  lost  by  our 
first  parents,  have  been  recovered  for  man  through  a 
Saviour,  and  are  now  reserved  for  him  in  heaven.  The 
tree  of  life  blooms  now,  not  in  the  terrestrial,  but  in  the 


THE    FOUR    COVENANTS. THEIR    SEALS.  201 

celestial  paradise  ;  and  it  offers  life,  not  as  the  result  of 
personal  obedience,  but  as  the  purchase  of  a  Saviour's 
death.  The  history  of  this  tree,  then,  as  contained  in  the 
Scriptures,  does  most  certainly  demonstrate  that  it  was 
the  seal  of  the  covenant  of  works. 

From  these  several  considerations  it  is  evident,  that 
the  tree  of  life  could  have  no  proper  meaning  or  use  at  all, 
unless  it  were  employed  for  the  purpose  above  specified. 

II.  The  second  covenant  was  that  of  redemption,  made 
between  the  Father  and  the  Son.  Of  this  covenant  we 
assert,  that  sacrifice  was  originally  the  seal. 

1.  Our  first  argument  is,  that  it  was  absolutely  neces- 
sary, that  the  announcement  of  this  covenant  to  man 
should  be  accompanied  with  some  confirming  proof  So 
far  as  the  Persons  themselves  covenanting  are  concerned, 
of  course  no  witness  or  evidence  oi"  any  kind  could  be 
needed.  A  simple  agreement  or  determination,  on  the 
part  of  the  Father  and  the  Son,  would  have  been  sufficient 
confirmation  of  this  transaction.  But  when  this  transac- 
tion, which  took  place  between  the  Father  and  Son  in 
eternity,  was  proclaimed  to  man  in  time,  it  was  essential 
that  so?ne  sensible  and  defined  sign  or  evidence  should  have 
attended  its  disclosure.  A  mere  appeal  to  his  understand- 
ing, by  words,  could  never  have  produced  such  firmness  of 
confidence  in  his  mind,  as  if  those  words  had  been  ac- 
companied by  some  sensible  object.  The  peculiar  situa- 
tion of  man  after  the  fall,  would  render  this  even  more 
necessary.  He  was  now  guilty.  His  sins  weighed 
heavily  upon  his  soul.  His  dejection  under  these  circum- 
stances must  have  been  inexpressibly  great.  Certainly 
he  needed   something   more  than   tvords  to  disperse  his 


2(KX  THE    FOUR    COVENANTS. — THEIR    SEALS. 

gloom  and  give  him  confidence  in  a  Saviour.  Besides,  as 
the  words  in  which  a  deliverer  was  made  known  to  him, 
must  have  been  obscure,  his  situation  absolutely  demanded 
some  sign  by  which  his  faith  might  be  directed  to  the 
promised  Seed.  These  words  were  the  following,  "  And 
the  Lord  God  said  unto  the  serpent,  becau.se  thou  hast 
done  this,  thou  art  cursed  above  all  cattle,  and  above  every 
beast  of  the  field  :  upon  thy  belly  shalt  thou  go,  and  dust 
shah  thou  eat  all  the  days  of  thy  life  ;  and  I  will  j)ut 
enmity  between  thee  and  the  woman,  and  between  thy  seed 
and  her  seed ;  it  shall  bruise  thy  head,  and  thou  shalt 
bruise  his  heel."  Gen.  3:  14,  15.  Now,  when  we  consider 
the  obscurity  of  these  words,  arising  from  the  language 
itself,  from  Adam's  entire  ignorance  of  the  deliverer 
promised,  and  their  being  addressed  to  the  serpent ;  when 
we  consider  this  obscurity,  I  say,  we  must  admit,  that, 
besides  this  verbal  declaration,  God  did  give  to  our  first 
parents  some  signijicant  sign,  both  as  its  explanation  and 
seal. 

This  will  appear  the  more  evident,  when  wc  remember 
tliut  the  only  solace  our  progenitors  had,  as  a  compensation 
for  the  loss  of  paradise  and  of  innocence,  was  in  this  obscure 
promise,  and  that  faith  in  it,  or  rather  in  the  object  of  it, 
was  essential  to  their  salvation.  Certainly,  as  God  was 
offering  to  man  deliverance  from  impending  ruin,  he  would 
make  that  deliverance  at  least  so  plain  that  he  could  per- 
ceive and  embrace  it ;  and,  as  we  can  hardly  say  this 
was  done  in  any  words  addressed  to  our  first  parents,  of 
which  we  have  any  knowledge,  we  are  bound  to  believe 
it  was  done  by  the  institution  of  sacrifice,  as  a  sign  and 
seal  of  the  promise  of  a  Saviour.     I  say,  we  are  bound  to 


THE  FOUR  COVENANTS. THEIR  SEALS.  203 

believe  that  such  instruction  and  confidence  were  afforded 
man  by  the  institution  of  sacrifice,  because  there  was  no 
other  sign  given  of  which  we  have  any  knowledge.  Nor 
will  it  refute  this  to  say,  that  sacrifice  was  given  to  man  as 
a  type,  and  not  as  a  seal.  The  object  of  a  type  is  instruc- 
tion ;  but  the  object  of  that  instruction  is  the  production 
of  confidence  in  that  which  the  type  represents,  so  that  if 
we  consider  sacrifice  as  a  type,  still  it  was  a  seal ;  since  its 
design  was  to  fix  the  faith  of  man  in  the  promise  of  a  Sa- 
viour. On  this  subject,  Augustin,  as  quoted  by  Calvin, 
observes,  "  If  the  sacraments  had  not  some  similitude  to 
those  things  ofichich  they  are  sacraments,  they  tcould  be  no 
sacraments  at  all."  vol.  iii.  p.  411.  The  very  fact,  there- 
fore, that  there  is  to  the  eye  of  faith  a  likeness  between 
an  animal  burning  on  an  altar,  and  Christ  dying  on  the 
cross,  shows  that  the  former  would  be  a  fit  seal  or  evidence 
of  the  latter. 

2.  The  second  argument  I  employ  on  this  subject  is, 
that  sacrifices,  having  their  origin  with  the  first  promise  of 
the  Messias,  must  have  been  designed  originally  as  a  proof 
or  seal  of  his  coming  and  death.  That  sacrifices  origina- 
ted with  the  first  promise  of  a  Saviour,  and  therefore  in  the 
family  of  Adam,  is  evident  from  several  considerations. 

First.  If  they  did  not  originate  at  that  time,  then  would 
our  first  parents  have  had  no  sensible  sign,  at  all,  to  assist 
them  in  their  religious  devotions  and  hopes.  The  garden 
of  Eden  no  longer  bloomed  around  them.  The  two  trees 
in  that  garden,  especially,  had  ceased  for  ever  to  admonish 
and  instruct.  The  Sabbath  was  the  only  institution  to  re- 
mind them  of  religion,  and  to  strengthen  their  confidence 
in  God.     Under  these   circumstances,  it  was   almost  im- 


204  Tin:  FOUR  tovr.N.VNTS. — Tui:m  seals. 

possible  that  any  thing  like  pure  reliirion  could  have  been 
maintained,  even  in  the  family  of  the  first  j)atriarch  of  man- 
kind. Adam  and  his  companion,  therefore,  absolutely 
needed  some  sensible  religious  institufiun ;  and  as  we  know 
of  none  but  sacrifice  which  he  could  with  propriety  be  sup- 
posed to  have  enjoyed,  sacrifice  was  such  institution. 

Secondly.  An  institution  of  this  sort  was  absolutely  ne- 
cessary to  propagate  the  true  ri'ligion  in  tiio.se  early  limes. 
This  religion,  as  we  have  seen,  embraced  in  it  the  promise 
of  a  Saviour.  Now  if  this  religion,  together  with  such 
promised  deliverance,  were  designed  to  have  been  trans- 
niitted  by  tiicrc  tcords,  it  is  absolutely  certain  that  it  could 
not  have  been  long  maintained.  The  promise  of  a  Sa- 
viour, especially,  would  soon  have  been  forgotten,  through 
that  self-righteous  spirit  which  has  existed  in  man  ever 
since  the  fall.  Opposed  in  heart  to  salvation  through  the 
righteousness  of  another,  man  would  soon  have  rejected 
and  forgotten  mediatorial  deliverance,  hail  not  such  deli- 
verance been  impressed  upon  them  by  some  definite  and 
appropriate  sign.  If  it  was  designed,  therefore,  to  trans- 
mit the  promise  of  a  Saviour  in  early  times,  such  promise 
must  have  been  accompanied  with  its  proper  and  confirma- 
tory seal. 

Thirdly.  The  evidence  afforded  by  the  Scriptures 
themselves  on  this  subject,  is  perfectly  satisfactory. 

Directly  after  the  annunciation  of  a  Saviour,  it  is  said, 
"  unto  Adam  also  and  to  his  wife  did  the  Lord  God  make 
coats  of  skins,  and  clothed  them."  Gen.  3:  21.  This  trans- 
action took  place  in  paradise;  ioT  \i\s  subsequently  h^iifS, 
that  God  drove  them  out  of  that  place.  That  the  skin-S 
here  spoken  of  were  the  skins  of  animals,  none  will  deny ; 


THE  FOUR  COVENANTS. THEIR  SEALS.       205 

and  that  these  animals  were  offered  in  sacrifice,  is  certain, 
from  several  reasons.  The  first  is,  that  it  was  at  this  time 
not  allowed  to  man  to  eat  animals  of  any  kind.  Gen.  1: 
•29,  30,  compared  with  9:  3.  Now,  it  is  certain,  that  if 
animals  were  really  slain,  but  yet  were  prohibited  from 
being  eaten,  the  object  for  slaying  them  was  of  a  religious 
nature.  But  the  only  object  of  such  a  nature,  that  could 
have  existed  in  Eden,  was  the  confirmation  of  the  faith  of 
man  in  the  promise  of  a  Saviour.  The  text,  therefore, 
above  quoted,  certainly  declares,  that  religious  sacrifices 
had  their  origin  in  the  garden  of  Eden.  Again,  we  re- 
member, that  it  was  customary,  in  offering  sacrifice,  to  flay 
the  animal ;  and  for  the  priest  who  officiated  to  take  the 
skin  to  himself;  the  evidence  on  this  subject  becomes  even 
clearer.  In  Lev.  7:  8,  are  these  words,  "  And  the  priest 
that  offereth  any  man's  burnt-offering,  even  the  priest,  shall 
have  to  himself  the  skin  of  the  burnt-offering  which  he  hath 
offered."  Now,  in  reference  to  the  sacrifices  offered  in 
Eden,  Adam  was  the  priest,  the  skin  therefore  fell  to  him 
by  right.  Hence  the  propriety  of  his  using  them  for  clo- 
thing. The  very  fact,  too,  that  it  is  said,  "the  Lord  God 
made  coats  of  skins  and  clothed  them,"  seems  to  declare 
that  God  then  appointed  sacrifices  ;  for  we  certainly  cannot 
understand  that  God  actually  and  literally  either  "  made 
coats,  or  clothed"  our  first  parents.  Here  God  is  said  to  do, 
what  he  permitted  or  appointed  to  be  done.  The  meaning 
seems  to  be,  that  God,  by  appointing  sacrifices,  thus  or- 
dained the  method  through  which  our  progenitors  were 
clothed. 

Again,  we  find  directly   afterwards,  Cain  and  Abel 

bringing  offerings  to  the  Lord.     Now,  it  is  certain  that 

18 


206  THE  FOUR  COVENANTS. — THEIH  SEALS. 

man  didjiot  institute  such  offerings.  It  would  have  been 
presumption  in  the  highest  degree,  for  him  to  have  done 
80 ;  nor  would  God  have  accepted  such  sacrifices.  God, 
therefore,  was  the  author  of  this  institution.  He  had,  too, 
appointed  it  before  the  days  of  Cain  and  Abel, — that  is, 
he  gave  it  to  Adam.  But  what  time  was  so  proper  for  him 
to  have  given  such  an  institution  to  our  first  parents,  as 
•^vhen  they  were  just  about  to  leave  Eden,  had  just  received 
the  promise  of  a  Saviour,  and  were  thus  suspended  be- 
tween  hope  and  despair  ?  It  is,  therefore,  evident  beyond 
all  doubt,  that  the  institution  of  sacrifice  originated  with 
the  first  promise  of  a  Saviour,  and  that  it  was  given  to 
Adam  just  at  that  precise  period. 

Now,  if  this  be  so  ;  and  if,  as  we  have  shown  in  the 
first  part  of  this  Lecture,  such  signs  were,  in  those  early 
ages,  always  given  for  confirmation  or  evidence ;  then  it 
follows  irresistibly,  that  sacrifice  was  given  to  Adam  as  a 
seal  or  pledge,  on  the  part  of  God,  of  a  coming  and  promised 
Messiah ;  i.  e.  of  the  covenant  of  redemption. 

3.  Our  third  argument  on  this  subject  is,  that  the  in- 
stitution of  sacrifice  was  appropriate  as  a  seal  for  the  cove- 
nant  of  redemption. 

In  order  to  understand  this  fully,  it  will  be  necessary 
for  us  to  glance  at  the  early  history  of  this  institution.  As 
to  those  offered  in  the  garden  of  Eden,  it  is  evident  that 
they  were  animals ;  for  it  is  said  that  God  clothed  our  first 
parents  with  their  skins.  The  next  notice  of  sacrifice  is 
mentioned  in  Gen.  4:  3,  4,  where  it  is  stated,  that  "  Cain 
brought  of  the  fruit  of  the  ground  an  offering  to  the  Lord. 
And  Abel,  he  also  brought  of  the  firstlings  of  his  flock,  and 
of  the  fat  thereof"     One  of  these  offerings  was   bloody, 


THE    FOUR    COVENANTS. THEIR    SEALS,  207 

the  other  was  dry.  The  result  was  also  different,  God 
respected  the  one,  the  other  he  refused.  Now,  although 
the  spirit  of  Cain  seems  to  have  been  different  from  that  of 
Abel,  yet  it  appears  to  me,  that  the  divine  indifference  to 
the  offering  of  Cain,  referred  not  only  to  the  spirit  which 
prompted  this  act,  but  to  the  character  of  the  offering  it- 
self.  It  was  probably  his  impiety  which  caused  him  to 
have  selected  such  a  sacrifice.  Instead,  therefore,  of  its 
being  acceptable  to  God,  it  met  but  with  his  abhorrence. 

The  next  instance  of  sacrificial  offerings  is  in  Gen.  8: 
20,  "  And  Noah  builded  an  altar  unto  the  Lord,  and  took 
of  every  clean  beast,  and  of  every  clean  fowl,  and  offered 
burnt-offerings  on  the  altar ;  and  the  Lord  smelled  a  sweet 
savor,"  &c.  The  victims  here  offered  were  clean  beasts, 
both  quadrupeds  and  fowls,  and  the  mode  of  offering  was 
by  burning.  As  this  was  the  same  institution  as  that  given 
to  Adam,  it  is  therefore  evident  that  holocausts,  or  burnt- 
offerings,  was  the  original  mode  of  sacrifice. 

The  whole  form  of  sacrificing  is  particularized  in  chap. 
22:  9,  10,  "And  they  came  to  the  place  which  God  had 
told  him  of;  and  Abraham  built  an  altar  there,  and  laid 
the  wood  in  order ;  and  bound  Isaac  his  son,  and  laid  him 
on  the  altar  upon  the  wood.  And  Abraham  stretched  forth 
his  hand,  and  took  the  knife  to  slay  his  so7i." 

It  is  also  evident,  that  besides  prayer  and  thanksgiving, 
(see  Gen.  12:  8.  13:  4,)  which  were  usually  performed 
around  the  altar  on  which  the  victim  was  sacrificed,  that 
feasts  were  likewise  celebrated,  and  libations  poured  out. 
In  chap.  31:  54,  it  is  said,  "  Then  Jacob  offered  sacrifice 
upon  the  mount,  and  called  his  brethren  to  eat  bread:  and 
they  did  eat  bread,  and  tarried  all  night  in  the  mount." 


208  THE    FOLK    COVENANTS. THEIR    SEALS. 

Again,  in  cliap.  35:  14,  it  is  stated,  "  And  Jacob  set  up  a 
pillar  in  the  place  where  he  talked  with  him,  even  a  pillar 
of  stone  ;  and  he  poured  a  drink-offering  thereon,  and  lie 
poured  oil  thereon."  The  drink-oft'ering  here  alluded  to, 
was  probably  wine.  See  chap.  14:  18.  In  Ex.  18:  12, 
are  these  word.s,  "  And  Jethro,  Moses'  father-in-law,  took 
a  burnt-offering  and  sacriff,ces  for  God;  and  Aaron  came, 
and  all  the  elders  of  Israel,  to  cat  bread  with  Moses'  fa- 
ther-in-law before  God." 

From  these  sketches,  it  seems  evident,  that  the  burning 
of  animals  was  the  original  mode  of  sacrifcc, — that  ani- 
mals offered  were  select, — that  icorship  of  various  kinds 
were  performed  during  the  burning  of  the  victim, — that  li- 
bations, and  probahly  fruits,  were  also  connected  with  the 
burnt-offerings , — and  that  feasts  tccre  celebrated,  or  bread 
eaten,  at  the  same  time.  It  is  also  likely,  that  although 
the  victim  sacrificed  may  not  have  been  eaten,  yet  that  the 
flesh  of  other  animals  was  eaten,  and  also  that  wine  was 
drunk  during  these  services. 

Having  thus  considered  tiie  usages  in  reference  to  sa- 
crifice in  early  times,  we  now  proceed  to  show  its  appro- 
priateness to  be  a  confirmation  of  the  covenant  of  redemp- 
tion. Its  appropriateness  consisted,  in  the  first  place,  in 
the  fact,  that  animals  were  offered.  By  the  offering  up  of 
an  animcd,  was  exhiljiled  both  the  incarnation  and  substi- 
tution of  Christ.  Again,  it  was  appropriate,  because  this 
animal  was  select.  This  denoted  the  holiness  and  suffi- 
ciency of  the  great  Sacrifice.  It  was  also  appropriate,  be- 
cause it  was  brought  alive  to  the  altar,  and  there  slain. 
This  exhibited  the  willingness  of  the  Saviour  to  die,  and 
the  fact  tliat  his  death  was  to  be  one  of  violence.     The 


THE  FOUR  COVENANTS. THEIR  SEALS.  20^ 

flesh  and  blood  of  the  victim  also  portrayed  and  prefigured 
the  flesh  and  blood  of  the  great  Substitute ;  and  the  fire 
which  consumed  the  animal,  was  but  an  apt  emblem  of 
divine  wrath,  which  fell  upon  the  Redeemer  in  the  room 
of  sinners.  From  these  observations,  it  is  evident  that 
nothing  could  more  significantly  impress  upon  the  mind  of 
man  formerly  the  atonement  of  Christ,  than  the  institution 
of  sacrifice.  Its  very  adaptedness  to  the  purpose,  then, 
declares  that  sacrifice  was  a  seal  of  the  covenant  of  re- 
demption. 

4.  Another  argument  we  adduce  on  this  subject  is,  that 
in  Rev.  13:  8,  Christ  is  there  called  the  "  Lamb  slain  from 
the  foundation  of  the  world."  It  very  frequently  happens 
in  the  Scriptures,  that  the  spiritual  signification  of  a  sign 
is  designated  by  the  sign  itself,  and  the  contrary.  Thus 
it  is  said  of  the  paschal  lamb,  "  It  is  the  Lord's  Pass- 
over;"  Ex.  12:  11;  of  the  rock  from  which  the  waters 
issued  in  the  desert,  "that  rock  was  Christ."  1  Cor.  10:  4. 
And  thus  the  Saviour  says  of  the  elements  in  the  supper, 
"this  is  my  body,"  and  "  this  is  my  blood."  Matt.  26:  26, 
28.  Now,  by  Christ  being  called  the  "  Lamb  slain  from 
the  foundation  of  the  world,"  we  surely  must  understand 
that  he  was  symbolically  thus  slain.  The  sign,  therefore, 
by  which  his  actual  death  was  thus  prefigured,  was  k  proof 
ox  pledge  of  that  death.  It  was  a  preceding  confirmation 
of  it.  The  victim  by  which  the  Saviour's  death  was  thus 
prefigured  and  confirmed,  and  which  in  this  Scripture  is 
figuratively  represented  as  Christ  himself,  was  a  seal  oj 
GocCs  promise  as  to  that  event ;  i.  e.  it  was  a  seal  of  the, 
covenant  of  redemption. 

5.  The  faith  which  Abel  exercised  upon  the  great  pro- 

18* 


210  THE    FOUR    COVENANTS. THEIR    SEALS. 

pitiatory  sacrifice,  through  the  offerings  which  lie  made  to 
God,  is  likewise  an  evidence  of  this  truth.  "  By  faith/' 
says  the  Apostle,  "  Abel  offered  unto  God  a  more  excel- 
lent sacrifice  than  Cain,  by  which  he  obtained  witness  that 
he  was  righteous,  God  testifying  of  his  gifts."  Ileb.  11:  4. 
The  institution  of  sacrifice  unquestionably  was,  to  this  pa- 
triarch, a  confirmation  or  seal  of  the  promise  made  to 
Adam  as  to  a  coming  Saviour.  He  saw  in  the  victims  he 
sacrificed,  the  fulfillment  of  that  promise, — the  future  De- 
liverer pouring  out  his  soul  in  death  for  his  sins.  He  saw 
in  them  the  proof  of  a  covenant  of  mercy.  His  faith, 
therefore,  embraced  that  covenant,  and  he  was  accounted 
righteous  before  God. 

Thus  evident  is  it,  that  the  institution  of  sacrifice  was 
a  seal  of  that  covenant  of  grace  entered  into  between  the 
Father  and  Son,  for  the  salvation  of  man.  It  was  the 
proof  or  evidence  of  the  existence  of  such  a  covenant,  and 
the  confirmation  of  those  promises  ivhich  related  to  a  future 
Saviour.  Against  all  this  there  is  one  objection,  viz.  that 
no  covenant  of  redemption  is  spoken  of  in  God's  inter- 
course with  Adam ;  nor  is  the  institution  of  sacrifice  called 
a  seal  or  token  of  any  covenant,  or  agreement,  or  promise 
whatever.  The  answer  to  this  is  simply  the  following  : 
that  as  God  must  always  employ  the  language  and  customs 
of  men  in  the  communication  of  his  will  to  them,  and  as 
neither  covenants  nor  seals  of  any  sort  existed  at  this  time, 
so  we  could  not  possibly  expect  that  God  should  speak 
either  of  covenants  or  seals,  in  his  transactions  with  Adam. 
It  is  not  the  object  of  revelation  to  make  for  us  vocabula- 
ries, dictionaries,  or  grammars.  Its  great  design  is,  by  the 
use  of  such  language,  modes  of  speech,  and  customs  as 


THE  FOUR  COVENANTS. THEIR  SEALS.       211 

exist  among  men,  to  communicate  to  them,  in  an  intelligi- 
ble form,  that  truth  which  is  connected  with  their  duty 
and  happiness.  As,  therefore,  trade  had  not  commenced 
whilst  Adam  was  yet  in  Eden,  and  consequently  the  prac- 
tice of  confirming  contracts  by  sensible  signs  had  not  as 
yet  begun,  it  would  have  been  strange  and  unnatural  that 
God  should  have  spoken  of  covenatits  and  tokens,  when 
Adam  could  not  have  understood,  without  an  interpreta- 
tion, what  his  divine  Teacher  meant.  As,  therefore,  God 
is  said  to  have  brought  all  the  animals  and  fowls  to  Adam 
to  see  what  he  would  name  them,  so  we  may  say  of  the 
covenants  and  seals  that  originated,  or  were  revealed,  in 
Eden,  that  God  showed  men  actions,  and  then  whatever 
men  should  call  them,  were  the  names  thereof.  And  from 
what  we  have  already  shown,  it  is  unquestionably  true, 
that  by  whatever  other  names  men  may  please  to  call  the 
tree  of  life  and  the  institution  of  sacrifice,  yet  were  they 
the  seals,  severally,  of  the  covenants  of  works  and  of  re- 
demption. 

III.  and  IV.  Of  the  covenant  formed  with  Noah,  the 
rainbow  was  the  seal ;  and  of  that  formed  with  Abraham, 
circumcision  was  the  seal.  The  truth  in  these  cases  is  so 
clearly  revealed  as  to  admit  of  no  doubt,  and  therefore  to 
require  no  proof.  I  would  simply  remark,  that  both  in 
these  instances,  as  well  as  in  the  two  preceding,  the  seals 
of  these  covenants  seem  by  no  means  to  have  been  arbi- 
trarily constituted,  but  to  have  been  selected  with  special 
reference  to  propriety  of  signification. 

III.  The  third  observation  which  we  make  in  reference 
to  these  covenants  and  seals  is,  that  seals  must  be  attached 
to  the  covenants  as  long  as  they  themselves  exist ;  and 


'2\'2  THE    FOUR    COVENANTS. TIIEIU    SEALS. 

that  if  not  changed  by  divine   authority,  the  same   seals 
originally  attached  to  them  must  be  attached  to  them  still. 

1.  The  first  remark  which  I  here  make  is,  that  the 
very  same  reasons  which  first  affixed  seals  to  these  cove- 
nants, would  continue  them  until  the  covenants  themselves 
should  cease.  Whether  it  was  designed  to  confirm,  de- 
fine, or  illustrate  these  covenants,  or  to  impress  their 
substance  upon  the  human  mind,  by  these  seals,  in  either 
case,  or  in  all,  it  would  be  necessary  that  they  should  be 
perpetuated.  For  these  objects  would  not  only  be  impor- 
tant the  first  moment  that  these  covenants  existed  ;  but  as 
long  as  they  should  e.xist.  Mere  length  of  time  could 
never  diminish  their  importance  in  the  least. 

2.  A  second  remark  I  make  is,  that  the  seals  would 
be  just  as  necessary  to  the  remote&t  generations  of  men  as 
to  the  earliest.  Though  these  remote  generations  enjoy 
more  historical  light,  yet  are  they  creatures  of  sense. 
They  need  something  to  impress  their  senses.  And,  it 
may  be,  that  were  not  sensible  signs  granted  them,  even 
the  plain  revelations  they  enjoy  might  become  so  insipid 
as  but  to  increase  their  guilt.  Besides,  there  are  in  every 
age  persons  who  cannot  read — who  are  but  little  interested 
in  ordinary  modes  of  instruction — to  such  persons,  sensi- 
ble signs  accompanying  the  offers  of  salvation  would  be  of 
vital  importance. 

3.  Another  remark  I  make  is,  that  for  the  seal  not  to 
accompany  the  covenant,  proves,  beyond  all  doubt,  that 
the  covenant  itself  does  not  exist.  The  seal  is  the  confir- 
mation and  proof  of  the  covenant.  If,  therefore,  the  seal 
be  withdrawn,  the  covenant  also  must  have  ceased.  If 
the  edict  of  a  sovereign  were  passing  through  the  realm, 


THE  FOUR  COVENANTS. THEIR  SEALS.      213 

but  should  happen  by  some  means  to  be  divested  of  the 
royal  stamp  or  seal,  of  what  possible  value  would  the 
mere  writing  subsequently  be  1  And,  if  the  name  of  a 
certain  debtor  had  been,  in  some  way,  erased  from  the 
note  or  bond  he  had  given  his  creditor,  of  what  possible 
advantage  would  the  mere  unauthenticated  note  or  bond 
be  afterwards  ?  Just  so,  if  these  covenants  should,  at  any 
time  previously  to  their  final  accomplishment,  be  deprived 
of  their  seals,  they  would  immediately  be  null  and  void. 
The  seals,  therefore,  must  be  perpetuated  in  order  to 
prove  the  existence  and  nature  of  the  covenants  to  which 
they  are  attached. 

As  to  the  seal  of  the  covenant  of  works,  it  vanished 
with  the  covenant  itself.  The  fall  of  man  destroyed  them 
both.  Thus  have  we  seen,  that  after  the  transgression, 
our  first  parents  were  debarred  access  to  the  tree  of  life. 
It  had  then  ceased  to  be  a  sacramental  pledge. 

That  the  seal  of  the  covenant  with  Noah  still  exists, 
we  often  have  pleasing  evidence  in  the  expanded  bow  upon 
the  clouds.  We  also  have  the  promise  of  God  that  it  shall 
be  perpetuated  to  the  end  of  time.  In  reference,  there- 
fore, to  two  of  the  four  general  covenants  treated  of,  there 
can  be  no  debate  as  to  the  fact,  that  the  seal  lasted  or  will 
last  to  the  termination  of  the  covenant.  Now,  surely,  there 
is  no  peculiar  reason,  in  either  of  these  cases,  which  can 
render  them  different  from  the  two  remaining  covenants 
still  to  be  noticed.  I  therefore  proceed  to  show,  that  the 
covenant  of  redemption  and  that  of  Abraham,  still  have 
among  us  their  appropriate  seals. 

1.  The  covenant  of  redemption  still  has  its  seal. 

First,  The  covenant  itself  still  exists — of  this  fact  none 


'214  THE     FOUR    COVENANTS. THEIR    SEALS. 

will  doubt.  It  had  a  seal  originally.  This  fact  has  been, 
we  hope,  clearly  proven.  Now,  if  the  covenant  still 
exist,  and  if  it  has  once  had  a  seal,  it  must  inevitably  have 
a  seal  still.     Otherwise  it  is  but  null  and  void. 

Secondly.  There  is  in  the  church  now,  in  point  of 
fact,  an  ordinance  of  divine  appointment,  which,  in  itself, 
is  an  appropriate  seal,  which  bears  a  striking  analogy  to 
the  original  seal ;  and  which  was  instituted  at  the  very 
instant  the  other  seal  was  removed.  This  ordinance  is 
the  Lord's  Supper.  That  this  institution  is  of  divine  ap- 
pointment, none  will  deny  who  believe  the  Scriptures. 
That  it  is  an  appropriate  seal  of  the  covenant  of  redemp- 
tion is  also  evident.  Christ  at  its  institution  settled  this 
fact  for  ever.  "  Take  eat,"  said  he,  alluding  to  the  bread, 
"  tliis  is  my  body  broken  for  sin  :"  and  again  of  the  wine 
he  said,  "  this  is  my  blood."  Now,  certainly,  the  Saviour 
never  would  have  selected  as  a  seal  of  that  covenant,  in 
compliance  with  whose  stipulations  he  was  put  to  shame 
and  death,  a  sign  which  was  inappropriate.  It  is  also 
Qbvious  to  any  one,  that  bread  broken  is  an  apt  similitude 
of  Christ's  broken  body  ;  and  that  wine  poured  out  bears 
a  strong  resemblance  to  his  shed  blood.  It  is  also  evi- 
dent, that  both  the  qualities  of  the  bread  and  the  wine,  as 
well  as  the  fact,  that  they  are  participated  in  by  the  pro- 
fessing church,  are  beautifully  significant  of  the  spiritual 
things  intended  by  this  ordinance.  This  institution  is 
then  an  appropriate  seal  of  the  covenant  of  redemption — 
the  sum  and  substance  of  which  is  Christ's  dying  for 
sinners. 

This  ordinance  also  bears  a  striking  resemblance  to 
the  original  seal.     The  original  seal  consisted  chiefly  of 


THE    FOUR    COVENANTS. THEIR    SEALS.  'ilo 

two  parts,  flesh  and  blood.  This  also  has  two  parts,  bread 
and  wine  ;  and,  besides,  as  we  have  shown,  both  bread 
and  wine  were  very  early  associated  with  burnt-ofierings. 
The  supper,  therefore,  while  it  bears  a  striking  resem- 
blance in  its  elements  to  the  victim  originally  offered,  may 
also  be  regarded  but  as  the  secondary  part  of  the  sacrifice 
itself  The  resemblance,  then,  between  the  present  ordi- 
nance and  the  original  seal  is  close  and  intimate. 

But  this  ordinance  was  instituted  at  the  very  moment 
of  time  that  the  other  seal  was  removed.  Its  origin  is 
thus  described,  "  And  the  disciples  did  as  Jesus  ap- 
pointed them  :  and  they  made  ready  the  passover.  Now 
when  the  even  was  come,  he  sat  down  with  the  twelve. 
And  as  they  icere  eating,  Jesus  took  bread,  and  blessed  it, 
and  brake  it,  and  gave  it  to  the  disciples  ;  and  said,  Take 
eat,  this  is  my  body.  And  he  took  the  cup,  and  gave 
thanks,  and  gave  it  to  them,  saying,  Drink  ye  all  of  it ; 
for  this  is  my  blood  of  the  New  Testament,  which  is  shed 
for  many  for  the  remission  of  sins."  Matt.  26:  20,  21  ; 
26 — 28.  That  the  Lord's  Supper,  then,  had  its  origin  at 
the  very  table  upon  which  the  Passover  was  celebrated  ; 
and  that  the  elements  employed  in  the  celebration  of  the 
Passover,  with  the  exception  of  the  Iamb,  were  the  very  ele- 
ments with  which  the  supper  was  first  kept ;  is  a  plain 
matter  of  fact.  The  only  question  which  can  arise  here 
is,  whether  the  Passover  was  a  sacrifice — and,  therefore, 
the  original  seal  of  the  covenant.  In  answer  to  this,  I  will 
quote  the  words  of  Moses  himself,  at  the  institution  of  the 
Passover — "  And  it  shall  come  to  pass,"  says  he,  "  when 
your  children  shall  say  unto  you,  What  mean  ye  by  this 
service  1   that  ye   shall    say.   It   is    the   sacrifice  of  the 


21G  THE    FOUR    COVENAXTS. THEIR    SEALS. 

Lord's  Passover,  who  passed  over  the  houses  of  the  chil- 
dren of  Israel  in  Egypt,  when  he  smote  the  Egyptians  and 
delivered  our  houses."  Ex.  12:  2G,  27.  Again,  what  is 
said  of  the  paschal  lamb  in  Ex.  12:  46,  "Neither  shall  ye 
break  a  bone  thereof,"  in  John  19:  8G,  is  applied  to  Christ. 
And  again,  in  1  Cor.  5:  7,  the  Apostle  uses  these  words, 
"  For  even  Christ  our  Passover  has  been  sacrificed  for  us." 
The  Passover,  then,  although  it  had  some  things  peculiar 
to  itself,  was  nevertheless  a  sacrifice.  It  was  but  one 
mode  of  this  institution.  The  very  instant,  therefore, 
that  the  former  seal  was  removed,  was  the  Lord's  Supper 
instituted.  All  these  things  taken  together,  therefore, 
demonstrate  beyond  all  rational  doubt,  that  the  supper  now, 
is  what  sacrifice  originally  was — a  seal  of  the  covenant  of 
redemption. 

2.  I  observe  also,  that  the  covenant  made  with  Abra- 
ham, i.  e.  the  covenant  of  Christian  profession,  also  ha.« 
Its  seal  at  the  present  time. 

First.  The  covenant,  as  we  have  shown,  still  exists. 
It  once  had  a  seal.  Of  course  its  very  existence  now 
proves  that  it  must  still  have  a  seal. 

Secondly.  There  is  in  the  church  at  present  an  ordi- 
nance, which  is  unquestionably  of  divine  appointment, 
which  is  in  itself  an  appropriate  seal,  which  bears  an 
affinity  to  the  original  seal ;  and  which  was  introduced 
about  the  time  the  other  seal  was  withdrawn.  This  ordi- 
nance is  Baptism.  That  it  is  of  divine  appointment  none 
will  deny.  It  is  also  an  appropriate  seal.  It  expresses 
the  purity  of  those  who  enter  into  covenant  with  God,  i.  e. 
it  designates  the  "  renewing  of  the  Holy  Ghost."  It  also 
bears  an  affinity  to  the  original  seal.     In   proof  of  this.  I 


THE    FOUR    COVENANTS. THEIR    SEALS.  217 

will  here  only  mention  two  reasons :  first,  that  as  circum- 
cision rendered  the  Jews  a  peculiar  people  ;  so  baptism 
renders  the  professing  church  now-a-days  a  peculiar  'peo- 
ple. The  other  reason  is,  that  the  Apostle  Paul  represents 
them  in  Col.  2:  11,  12,  as  having  precisely  the  same  im- 
port. His  words  are,  "  In  whom  ye  are  circumcised  with 
the  circumcision  made  without  hands,  in  putting  off  the 
body  of  the  sins  of  the  flesh,  by  the  circumcision  of  Christ ; 
buried  with  him  in  baptism,  wherein  ye  also  are  risen 
with  him,  through  the  faith  of  the  operation  of  God,  who 
hath  raised  him  from  the  dead."  Baptism  was  also  insti- 
tuted about  the  time  that  circumcision  was  withdrawn. 
All  these  circumstances  abundantly  prove,  that  baptism  is 
now,  what  circumcision  was  formerly,  a  seal  of  the  Abra. 
hamic  covenant,  or  of  the  covenant  of  Christian  profession. 

The  above  arguments  have,  we  hope,  conclusively 
settled  two  important  points,  viz. 

First.  That  the  Lord's  Supper  and  the  Institution  of 
Sacrifice  are  the  same  ordinance,  i.  e,  seals  of  the  same 
great  covenant. 

Secondly.  That  Baptism  and  Circumcision  are  also  the 
same  ordinance,  i.  e.  the  seals  of  the  very  same  general 
covenant. 

19 


LECTURE    X. 


SIMILARITY  BETWEEN  CIRCUMCISION  AND  BAPTISM. 

Although  the  identity  of  these  institutions  has  already 
been  established,  on  a  ground  too  strong,  as  we  believe, 
for  successful  opposition,  yet  it  will  throw  additional  light 
on  the  subject,  to  trace  out,  minutely,  the  similarity  be- 
tween them. 

I.  The  first  point  of  likeness  between  them  to  be  noti- 
ced is,  that  they  are  both  of  divine  appointment.  In  re- 
ference to  the  former,  it  is  said,  "  And  God  said  unto 
Abraham,  Thou  shalt  keep  my  covenant,  therefore,  thou 
and  thy  seed  after  thee,  in  their  generations.  This  is  my 
covenant  which  ye  shall  keep,  between  me  and  you,  and 
thy  seed  after  thee :  Every  man  child  among  you  shall  be 
circumcised.  And  ye  shall  circumcise  the  flesh  of  your 
foreskin;  and  it  shall  be  a  token  of  the  covenant  betwixt 
me  and  you.  And  he  that  is  eight  days  old,  shall  be  cir- 
cumcised among  you,  every  man  child  in  your  generations, 
he  that  is  born  in  the  house,  or  bought  with  money  of  any 
stranger,  which  is  not  of  thy  seed.  He  that  is  born  in  thy 
house,  and  he  that  is  bought  with  thy  money,  must  needs 


220  SIMILARITY    BETWEEN 

be  circumcised  :  and  my  covenant  shall  be  in  your  flesh 
for  an  everlasting  covenant.  And  the  uncircumcised 
man  child,  whose  flesh  of  his  foreskin  is  not  circumcised, 
that  soul  shall  be  cut  off"  from  his  people  ;  he  hath  broken 
my  covenant."  Gen.  17:  9 — 14.  In  reference  to  the  lat- 
ter, it  is  thus  said,  "And  Jesus  came  and  spake  unto  them, 
saying ;  All  power  is  given  unto  me  in  heaven  and  in 
earth.  Go  ye,  therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost ;  teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you  :  and  lo,  I  am  with  you  al- 
ways, even  unto  the  end  of  the  world."  Matt.  28:  18 — 20. 
The  first  remark  I  make,  in  reference  to  the  origin  of 
these  two  institutions,  as  above  exhibited,  is,  that  they  were 
both  given  by  the  Lord  Jesus  Christ.  As  it  respects  the 
latter,  baptism,  the  evidence  is  indubitable,  for  it  is  ex- 
pressly said,  "  And  Jesus  came  and  spake  unto  them,  say- 
ing," &-C.  And  as  it  regards  the  former,  circumcision, 
the  testimony  is  also  complete.  In  Gen.  17:  1,  it  is  said, 
"The  Lord  appeared  to  Abram  and  said,"  &lc.  In 
chap.  18:  I,  2,  it  is  said,  "  And  the  Lord  appeared  unto 
him  ;"  "  and  lo,  three  men  stood  by  him,"  &.c.  From  the 
subsequent  history^  it  is  certain  that  the  one  of  these  three, 
whom  Abraham  addressed  as  "  My  Lord,"  and  to  whom 
he  made  special  prayer  for  Sodom,  after  the  other  two  had 
left  him,  was  the  Lord  Jesus  Christ.  It  is  also  evident, 
that  the  person  spoken  of  in  this  18th  chapter,  is  the  same 
Divine  Person  who  addressed  Abraham  in  the  17th,  and 
who  appointed  circumcision  as  a  seal  of  his  covenant. 
These  two  institutions  or  seals  were,  then,  evidently  given 
by  Christ. 


CIRCUMCISION    AND    BAPTISM.  221 

I  would  also  observe,  that  they  both  embrace  the  same 
leading  truths. 

1.  The  introductory  preface  in  each  is  similar.  In  the 
one,  the  Saviour  says,  "I  am  God  Almighty;"  in  the 
other,  "  All  power  is  given  to  me  in  heaven  and  in  earth." 

2.  Those  to  whom  the  seals  were  to  be  applied,  were 
to  be  instructed,  and  to  render  obedience.  In  the  one  it 
is  said,  "Walk  before  me  and  be  thou  perfect;"  and 
'•'  Thou  shalt  keep  my  covenant,  therefore,  thou  and  thy 
seed  after  thee  in  their  generations."  In  the  other  it  is 
said,  "  Teach  all  nations ;"  and,  "  Teaching  them  to  ob- 
serve whatsoever  I  have  commanded  you." 

3.  In  each  case,  the  blessings  designated  by  the  seals 
were  to  be  spread.  In  the  one  it  is  said,  "  And  thou  shalt 
be  a  father  of  many  nations;"  and,  "He  that  is  born  in 
thy  house,  and  he  that  is  bought  with  thy  money,  must 
needs  be  circumcised."  In  the  other,  it  is  commanded, 
"Go,  teach  all  nations;  baptizing  them,"  &c. 

4.  The  divine  promise  is  equally  annexed  to  each.  In 
the  one  it  is  said,  "  And  I  will  be  their  God."  In  the 
other,  "  And  lo,  I  am  with  you  always." 

5.  Again,  perpetuity  is  predicated  of  each.  Of  the 
one  it  is  said,  "  And  I  will  establish  my  covenant  between 
me  and  thee,  and  thy  seed  after  thee,  in  their  generations, 
for  an  everlasting  covenant."  Of  the  other,  "  And  lo,  I 
am  with  you  always,  even  unto  the  end  of  the  world." 

6.  Lastly.  The  rejection  of  the  terms,  in  either  case,  is 

connected  with  divine  displeasure.     Of  the  one  it  is  said, 

"  And  the  uncircumcised  man  child  shall  be  cut  off  from 

his  people ;  he  hath  broken  my  covenant."     Of  the  other, 

"  He  that  believeth  not  shall  be  damned." 
19* 


222  SIMILARITY     BETWEEN 

II.  These  signs  are  also  alike  in  their  being  but  dif- 
ferent seals  of  the  same  covenant.  This  truth  has  already 
been  proven  at  length.  I  would  only  here  observe,  that 
there  is  a  fitness,  in  the  nature  of  things,  for  the  two  ordi- 
nances that  have  so  long  and  so  harmoniously  coexisted 
in  the  church — Sacrifice  and  Circumcision  ;  or  the  Supper 
and  Baptism.  In  considering  the  nature  and  import  of 
them,  it  will  be  discovered,  that  circumcision  or  baptism 
refers  immediately  to  the  work  and  agency  of  the  Spirit; 
and  that  sacrifice  or  the  supper,  alludes  immediately  to  the 
work  of  Christ,  or  to  the  atonement.  The  one  holds 
forth  the  proj)itiatory  ofl^ering  ;  the  other  exhibits  the  appli- 
cation of  that  offering  to  the  heart  and  conscience.  When 
the  one  had  been  abused  by  mankind  generally,  the  other 
was  instituted  as  a  kind  of  hedge  about  it ; — to  designate 
that  peculiar  people — the  professing  church — whose  pri- 
vilege it  chiefly  was,  to  feast  around  that  altar,  upon 
which  the  great  sacrifice  was  smoking.  If,  too,  in  addi- 
tion to  this,  we  shall  regard  the  Sabbath  as  the  result 
more  immediately  of  the  Father's  command,  (for  it  was 
instituted  before  the  fall  of  man,)  then  have  we,  in  the 
very  ordinances  of  the  church,  the  exhibition  of  the  ever 
blessed  Trinity,  both  in  their  personalities  and  offices ;  as 
they  are  exhibited,  without  a  figure,  in  the  Scriptures. 
It  is,  too,  very  possible,  that  these  three  ordinances,  as 
they  formerly  existed,  had  considerable  influence  in  im- 
pressing the  doctrine  of  the  Trinity  upon  the  minds  of 
ancient  believers. 

III.  A  third  point  of  similarity  between  circumcision 
and  baptism,  consists  in  the  fact,  that  they  are  both  intro- 
ductory into  the  church  of  Christ.     Precisely   how  far 


CIRCUMCISION    AND    BAPTISM.  223 

either  of  them  introduced  into  the  church,  will  be  treated 
of  elsewhere.  We  now  speak  of  the  general  fact.  That 
circumcision  introduced  into  the  Jewish  community  is 
evident ;  that  baptism  also  introduces  into  the  society  of 
Christians  will  not  be  doubted.  The  only  question  of  de- 
bate here  is,  whether  the  Jetoish  community  was  the  pro- 
fessing church  !  Although  this  subject  has  been,  in  some 
degree,  considered  in  treating  of  the  identity  of  the 
church;  yet,  as  it  is  of  importance,  we  will  here  give  it  a 
more  close  investigation.  Before  doing  this,  however,  it 
will  be  necessary  to  premise  two  things  : 

First.  That  the  nationality  of  the  Jewish  religion  does 
by  no  means  prove,  that  that  people  were  not  the  profess- 
ing church.  The  precise /brm  of  church  government,  can 
never  be  considered  as  essential  to  the  existence  of  the 
church.  The  criteria  by  which  to  test  the  existence  of  a 
church  are  never  to  be  looked  for  in  its  peculiar  form  of 
administration.  This  form  may  be  faulty  ;  and  it  may 
even  be  dangerous ;  yet,  until  it  destroys  the  truth  and 
piety  of  those  who  have  adopted  it,  are  they  to  be  con- 
sidered as  the  professing  church.  The  mode  of  church 
government  at  present  is  greatly  varied.  In  some  coun- 
tries it  is  national ;  in  others  it  is  not :  Among  some  de- 
nominations it  is  very  arbitrary,  among  others  loose  and 
democratical.  But  certainly  he  would  be  regarded  as 
presumptuous,  who  should  attempt  to  prove,  either,  that 
the  national  church  of  England  or  Scotland  ;  or  that  any 
of  the  several  orthodox  denominations  of  the  United  States, 
were  not  the  professing  church.  If  it  were  asked  whether 
the  Jewish  church  were  not  the  nation — and  whether  the 
nation  were  not  the  church  ?— we  should  answer,  unhesi- 


224  SIMILARITY    BETWEEN 

tatingly,  in  the  affirmative.  But  if  it  should  be  said,  that 
since  the  nation  was  the  church,  therefore,  there  could 
have  been  no  church  among  the  Jews  ;  from  this  we 
should  dissent  just  as  readily.  This  unchurching  of  the 
JciPish  people  no  more  arises  from  the  nationality  of  their 
church  government,  than  the  unchurching  of  any  one 
Christian  denomination,  now-a-days,  arises  from  its  not 
being  national.  If,  then,  we  regard  in  England  and  Scot- 
land, both  churchmen  and  dissenters  as  equally  belonging 
to  the  church ;  so  must  we  regard,  from  the  same  reasons, 
both  Jews  and  Christians  as  equally  belonging  to  the 
church.  We  can  just  as  well  conceive  of  a  nation's  con- 
senting to  form  a  church  ;  or  rather  of  a  church  grooving 
up  into  a  nation  ;  as  we  can  conceive  of  a  select  number 
of  persons  all  consenting  to  be  governed  by  the  same 
ecclesiastical  discipline.  The  nationality,  then,  of  the  form 
of  the  Jewish  church  government,  has  nothing  to  do  with 
the  question — Was  the  Jewish  community  the  church? 

Secondly.  I  would  also  observe,  that  the  fact  that  all 
the  members  of  any  one  church  are  not  the  subjects  of 
grace;  or  that  there  are  a  very  large  number  who  are  not, 
does  by  no  means  prove  that  that  religious  community  in 
which  this  is  the  case,  is  not  the  professing  church.  How- 
ever desirable,  yet  it  is  probably  something  which  has 
never  or  seldom  been  attained,  that  all  the  members  of  a 
church  should  be  truly  pious.  The  tares  grow  among  the 
wheat,  and  the  chaff  is  mixed  with  the  true  grain  every 
where.  If,  then,  there  should  be  false  professors  in  a  church, 
it  is  but  what  is  to  be  expected  ;  and  it  can  by  no  means  be 
true,  that  wherever  this  is  the  case,  the  church  in  which 
these   false   professors   are    found,    must   necessarily   be 


CIRCUMCISION    AND    BAPTISM.  225 

spurious.  According  to  this  criterion  of  the  existence  of 
the  church,  it  would  be  entirely  destroyed.  Whenever, 
therefore,  it  is  said,  that  there  were  many  impenitent  sin* 
ners  among  the  Jews,  we  admit  the  fact  :  but,  still  we 
deny  the  consequence,  that  because  this  was  the  fact, 
therefore,  the  Jewish  people  were  not  the  professing 
church.  There  are  many  churches  now  which  have  very 
many  false  members — must  we  therefore  deny  them  church 
existence  ?  If  so,  "  Tekel"  would  be  written  not  upon 
one,  but  upon  all  our  denominations.  The  fact,  therefore, 
that  all  the  Jews  were  not  pious,  or  even  that  very  many 
of  them  were  very  wicked;  can,  by  no  means,  unchurch 
them  as  a  religious  community. 

I  now  proceed  to  consider  the  direct  evidence  to 
support  the  proposition,  that  the  Jewish  people  were  the 
professing  church  in  their  day.  "  By  the  visible  church," 
says  a  late  writer,*  "  is  meant  the  body  of  those  who 
profess  the  true  religion,  together  with  their  children.  It 
is  that  body  which  is  called  out  of  the  world,  and  united 
under  the  authority  of  Christ,  the  Head,  for  the  purpose 
of  maintaining  gospel  truth  and  order,  and  promoting  the 
knowledge,  purity,  comfort,  and  edification  of  all  the 
members."  Now,  if  this  definition  be  admitted,  which, 
we  think,  must  be,  it  will  be  very  easy  to  show  that  the 
Jewish  community  was  the  professing,  or  visible  church. 

1.  The  Jews  were  a  people  called  out  from  heathen- 
ism, and  kept  ever  afterwards  most  strictly  guarded  against 
intercourse  with  idolaters.  In  Gen.  12:  1,  it  is  said, 
"  Now  the  Lord  had  said  unto  Abram,  get  thee  out  of  thy 

♦  Dr.  Miller, 


226  SIMILARITY     BETWEEN 

country,  and  from  thy  kindred,  and  from  thy  father's 
house,  unto  a  land  that  I  will  show  thee."  Joshua,  alluding 
to  the  ancestors  of  the  Hebrews,  speaks  of  "  the  gods 
which  they  served."  It  is,  therefore,  evident  that  God, 
seeing  that  the  whole  world  was  about  to  become  a  second 
time  corrupt,  in  order  to  preserve  his  church,  called  Abra- 
ham away  from  surrounding  wickedness,  in  order  to  make 
him,  and  his  posterity,  the  depositories  of  his  truth. 
The  design,  therefore,  of  the  call  of  Abraham,  and  of  his 
posterity,  to  the  enjoyment  of  peculiar  privileges,  was  to 
preserve  the  church  by  separating  it  from  heathenism. 
This  object  is  more  fully  stated  in  the  subsequent  history 
of  this  people.  An  instance  of  this  sort  we  have  in  Deut. 
7:  2 — 6,  "  And  when  the  Lord  thy  God  shall  deliver  them 
(the  heathen)  before  thee,  thou  shalt  smite  them,  and  ut- 
terly destroy  them ;  thou  shalt  make  no  covenant  with  them;" 
"  neither  shalt  thou  make  marriages  with  them."  "  But 
thus  shall  ye  deal  with  them  ;  ye  shall  destroy  their  altars, 
and  break  down  their  images,  and  cut  down  their  groves, 
and  burn  their  graven  images  withjire.  For  thou  art  a 
holy  people  unto  the  Lord  thy  God;  the  Lord  thy  God 
hath  chosen  thee  to  be  a  special  people  unto  himself,  above 
all  people  that  are  upon  the  face  of  the  earth."  Now, 
certainly,  no  people  could  possibly  be  more  completely 
separated  from  an  idolatrous  and  ungodly  world,  than  that 
people,  to  whom  the  language  above  was  addressed. 

2.  The  Jews  were  a  people  most  solemnly  in  covenant 
with  God.  I  shall  not  now  repeat  the  Abrahamic  cove- 
nant which  was  obligatory  upon  them  all.  I  will  but  allude 
to  two  other  occasions,  when  the  whole  nation  of  the  Jews 
took  upon    tliem  the   covenant  of  God,  in  a  manner   as 


CIRCUMCISION    AND    BAPTISM.  227 

solemn  as  we  can  well  conceive.  The  first  of  these  is  found 
in  Ex.  24:  6—8,  "  And  Moses  took  half  of  the  blood, 
and  put  it  in  basons,  and  half  of  the  blood  he  sprinkled  on 
the  altar.  And  he  took  the  book  of  the  covenant,  and  read 
in  the  audience  of  the  people  :  and  they  said,  All  that  the 
Lord  hath  said  will  we  do,  and  be  obedient.  And  Moses 
took  the  blood  and  sprinkled  it  on  the  people,  and  said,  Be- 
hold the  blood  of  the  covenant  lohich  the  Lord  hath  made 
vnth  you  concerning  all  these  words."  The  other  instance 
is  to  be  found  in  Deut.  29:  9 — 15.  "  Ye  stand  this 
day,"  says  Moses  to  Israel,  "  all  of  you,  before  the  Lord 
your  God  ;  your  captains  of  your  tribes,  your  elders,  and 
your  officers,  with  all  the  men  of  Israel  ;  your  little  ones, 
your  wives,  and  thy  stranger  that  is  in  thy  camp,  from  the 
hewer  of  thy  wood  to  the  drawer  of  thy  water :  That  thou 
shouldest  enter  into  covenant  with  the  Lord  thy  God,  and 
into  his  oath,  which  the  Lord  thy  God  maketh  tvith  thee 
this  day ;  that  he  may  establish  thee  to-day  for  a  people 
unto  himself,  and  that  he  may  be  unto  thee  a  God ;  as  he 
hath  said  unto  thee,  and  as  he  hath  sworn  unto  thy  fathers, 
to  Abraham,  to  Isaac  and  to  Jacob.  Neither  with  you 
only  do  I  make  this  covenant,  and  this  oath  ;  but  with  him 
that  standcth  here  tvith  us,  this  day^  before  the  Lord  our 
God ;  and  also  tvith  him  that  is  not  here  with  us  this  day." 
As  to  the  extent  of  these  sacred  vows,  in  Deut.  26: 
16 — 18,  we  have  distinct  information.  Addressing  Israel, 
Moses  thus  speaks,  "  This  day  the  Lord  thy  God  halh 
commanded  thee  to  do  these  statutes  and  judgments  :  thou 
shalt  therefore  keep  and  do  them  ivith  all  thy  heart  and 
with  all  thy  soul.  Thou  hast  avouched  the  Lord  this  day  to 
be  thy  God,  and  to  loalk  in  his  ways,  and  to  keep  his  sta- 


228  SIMILARITY    BETWEEN 

tutcs,  and  his  commandments,  and  his  judgments,  and  to 
hearken  unto  his  voice  ;  and  tlie  Lord  hath  avouched  thee 
this  day  to  be  his  peculiar  people,  as  he  hath  promised  thee, 
and  that  thou  shouldest  keep  alt  his  commandments." 

3.  The  Jewish  people  had  a  most  exact  ecclesiastical 
polity.  To  them  were  delivered  the  oracles  of  eternal 
truth.  They  had  their  high  priest,  their  priests  and  their 
Levites.  They  had  their  tabernacle,  or  temple,  and 
their  altars.  The  various  services  of  their  religion  were, 
too,  most  accurately  defined  by  Jehovah  himself.  Their 
intercourse  among  themselves,  and  their  conduct  towards 
foreigners  and  strangers,  were  both  the  subjects  of  positive 
precepts.  Among  the  Jews,  religion  pervaded  every  thing. 
It  was  diffused  through  their  ordinary  laws.  It  was  ac- 
knowledged by  their  kings,  and  judges  and  warriors.  It 
was  the  theme  of  the  historians  ;  it  filled  the  numbers  of 
their  poets,  and  furnished  all  the  materials  of  their  sages. 
There  was  no  rank  in  life,  no  condition  in  society,  that 
was  not  .penetrated  by  this  hallowing  principle.  Thus 
Moses  could  in  truth  say  of  Israel,  "  For  what  nation  is 
so  great,  who  hath  God  so  nigh  unto  them,  as  the  Lord 
our  God  is  in  all  things  that  we  call  uj)on  him  for  ?  And 
what  nation  is  so  great,  that  hath  statutes  and  judgments 
so  righteous  as  all  this  law,  which  I  set  before  you  this 
day."     Deut.    4:    7,  8. 

4.  The  institutions  and  truths  delivered  to  the  Jews 
were  instrumental,  under  the  Divine  Spirit,  of  effecting  the 
most  illustrious  saints  on  the  records  of  the  church.  Where 
shall  we  find  such  faith  as  that  of  Abraham  ?  Where  such 
uncompromising  integrity  as  that  of  Joseph  1  Where  lived 
a  holier  or   meeker  statesman  than  Moses  1     Where  has 


CIRCUMCISION    AND    BAPTISM.  229 

piety  been  found  more  fervent,  more  heavenly,  and  more 
sweet,  than  that  of  David  ?  Who  ever  rolled  from  his 
tongue  such  burning  numbers  of  the  loftiest  piety  as 
Isaiah  1  Where  have  ever  lived  such  kings,  such  judges, 
such  heroes,  such  sages,  such  poets  ; — such  priests,  such 
prophets,  and,  I  may  also  add,  such  apostles  and  ministers, 
as  among  this  wonderful  people  the  Jews?  Truly,  instead 
of  disputing  whether  they  were  in  the  church  or  not,  we 
are  compelled  to  give  them  the  loftiest  place.  Ours  are 
the  humblest  seats ;  theirs  the  most  exalted.  We  have 
fallen  into  their  goodly  heritage ;  they  were  the  original 
proprietors.  Nor  can  it  ever  be  regarded  as  an  act  of  piety, 
to  the  "  Seed  of  Abraham"  and  the  "  Son  of  David,"  to  un- 
church that  long  line  of  patriarchs,  and  kings,  and  pro- 
phets, through  whom  Christ  himself  came. 

5.  The  New  Testament  Scriptures  every  where  recog- 
nize this  fact.  In  Rom.  2:  28 — 29,  it  is  said,  "  For  he  is 
not  a  Jew  which  is  one  outwardly ;  neither  is  that  circum- 
cision which  is  outward  in  the  flesh  :  but  he  is  a  Jew 
which  is  one  inwardly ;  and  circumcision  is  that  of  the 
heart,  in  the  spirit  and  not  in  the  letter;  whose  praise  is 
not  of  men,  but  of  God."  Again  in  chap.  9:  4,  5,  the 
Apostle  uses  these  words,  "  Who  are  Israelites  ;  to  whom 
pertaineth  the  adoption,  and  the  glory,  and  the  covenants, 
and  the  giving  of  the  law,  and  the  service  of  God,  and  the 
promises  ;  whose  are  the  fathers,  and  of  whom  as  concern- 
ing the  flesh  Christ  came,  who  is  over  all,  God,  blessed 
for  ever."  And  lest  any  should  suppose  the  Apostle 
designed  to  say,  that  all  the  Jews  were  necessarily  the  sub- 
jects of  grace,  he  goes  on  to  state,  "  For  they  are  not  all 

Israel  which  are  of  Israel.     Neither  because  they  are  the 
20 


"230  SIMILARITY    BETWEEN 

seed  of  Abraham  are  they  all  children" — 6,  7.  Again  in 
chap.  11:  1,  2,  the  Apostle  thus  speaks,  "I  say  then,  hath 
God  cast  away  his  people  ?  God  forbid.  For  I  also  am  an 
Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of  Benjamin. 
God  hath  not  cast  away  his  people  which  he  foreknew." 
In  Eph.  2:  14,  are  these  words,  "  For  he  is  our  peace  who 
hath  made  both  one,  and  hath  broken  down  the  middle 
wall  of  partition  between  us."  In  this  text,  that  separation 
between  the  Jews  and  Gentiles,  which  had  existed  for  ages, 
is  represented  as  having  been  broken  down  by  Christ ;  the 
consequence  of  which  was,  the  Gentiles  were  admitted  into 
the  Jeioish  church  and  privileges.  The  question,  therefore, 
whether  the  Jews  were  in  the  church,  is  but  equivalent  to 
this,  whether  we  ourselves  are  in  the  church  ? 

Now,  if  the  identity  of  the  Jewish  and  Christian  church 
be  sufficiently  proven,  and  if  circumcision  and  baptism  are 
respectively  introductory  into  each,  then  is  the  similarity 
between  these  two  ordinances  themselves,  clearly  estab- 
lished. 

IV.  These  ordinances  are  also  alike  in  the  fact,  that 
they  were  neither  designed  to  be  exclusively  confined  to 
any  one  nation.  That  baptism  was  not,  it  will  be  admit- 
ted ;  for  the  command  is,  "  Go  teach  all  nations,  baptizing 
them,"  &c.  Nor  was  circumcision  confined  alone  to  the 
Jews.  We  find  among  the  Jewish  laws  express  provision 
for  the  introduction  of  foreigners  and  strangers  into  their 
religious  community.  In  Ex.  12:  48,  49,  are  these  words, 
"And  when  a  stranger  shall  sojourn  with  thee,  and  will 
keep  the  passover  to  the  Lord,  let  all  his  males  be  circum- 
cised, and  then  let  him  come  near  and  Icecp  it :  and  he  shall 
he  as  one  that  is  horn  in  the  land ;  for  no  uncircumcised 


CIRCUMCISION    AND    BAPTISM.  231 

person  shall  eat  thereof.  One  law  shall  he  to  Mm  that  is 
home-bom,  and  unto  the  stranger  that  sojourneth  among 
you."  According  to  this  provision,  we  find  that  persons 
were  very  frequently  introduced  into  the  Jewish  church, 
during  their  whole  history.  Thus  Moses  urged  Hobab 
in  the  wilderness,  to  incorporate  himself  with  Israel. 
Thus  Rahab,  and  all  her  father's  house,  became  identified 
with  the  Jews.  The  Gibeonites  were  also  admitted  to 
membership.  Ruth,  the  Moabitess,  not  only  became  in- 
corporated with  Israel,  but  was  one  through  whom,  ac- 
cording to  the  flesh,  Christ  came.  In  the  days  of  John 
Hyrcanus,  all  the  Idumeans,  or  Edomites,  received  cir- 
cumcision, and  submitted  to  the  Jewish  religion  and  go- 
vernment. In  the  days  of  Christ,  there  were  many  prose- 
lytes to  this  system  among  the  Jews.  The  Saviour  also 
accused  the  Pharisees  of  compassing  sea  and  land  to  make 
even  one  proselyte  to  their  creed.  Besides,  in  the  Jewish 
temple  there  was  a  special  part  designated  the  court  of  the 
Gentiles,  both  spacious  and  commodious,  where  persons 
from  all  nations  might  worship. 

The  only  difference,  then,  as  to  the  design  of  these 
two  ordinances,  in  this  particular,  is,  that  under  the  Chris- 
tian dispensation  we  are  commanded  to  "  Go  and  teach 
all  nations ;"  but  among  the  Jews,  converts  to  their  reli- 
gion, generally,  came  to  them.  In  the  one  case,  it  is  com- 
manded not  to  reject  applicants  for  membership  from 
among  the  Gentiles ;  in  the  other,  it  is  ordained,  that  such 
memberships  should  be  positively  sought.  Still,  however, 
both  ordinances  were  designed  to  be  accessible  to  persons 
from  all  nations.  In  this  particular  also,  then,  is  there  a 
similarity  between  circumcision  and  baptism. 


232  SIMILARITY    BETWEEN 

V.  These  ordinances  are  also  similar  in  requiring  the 
profession  of  faith,  previously  to  their  being  administered. 
That  the  administration  of  baptism  required  the  profession 
of  faith,  is  evident.  "  Go  ye,"  says  the  Saviour,  "  into  all 
the  world,  and  preach  the  gospel  to  every  creature.  He 
that  believeth  and  is  baptized,  shall  be  saved."  Mark  IG: 
15,  16.  In  accordance  with  this,  we  find  Philip  declaring 
to  the  eunuch,  that  if  he  believed  with  all  his  heart  he 
might  be  baptized  ;  and  upon  his  replying,  "  I  believe  that 
Jesus  Christ  is  the  Son  of  God,"  he  was  baptized.  Acts 
8:  3.  So,  also,  when  the  jailor  asked  Paul  and  Silas, 
"What  must  I  do  to  be  saved?"  the  reply  was,  "Believe 
on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy 
house."  Chap.  IC:  30,  31.  But  the  profession  of  faith  was 
also  required  in  the  administration  of  circumcision. 

1 .  This  is  definitely  expressed  in  the  covenant  itself, 
of  which  circumcision  was  the  seal.  In  Gen.  17:  9,  God 
is  represented  as  speaking  to  Abraham,  previously  to  the 
appointment  of  the  seal,  in  the  following  manner  :  "  TJiou 
shalt  keep  my  covenant,  therefore,  thou  and  thy  seed  after 
thee,  in  their  generations."  Then  in  the  11th  verse  he 
says,  "And  ye  shall  circumcise  the  flesh  of  your  foreskin; 
and  it  shall  be  a  token  of  the  covenant  bettcixt  me  and  yon." 
According,  therefore,  to  these  words,  the  covenant  of  God 
with  Abraham,  as  expressed  in  the  previous  part  of  the 
chapter,  was  to  be  kej)t,  that  is,  to  be  known,  accepted,  and 
trusted  in,  previously  to  the  use  and  application  of  the 
sign.  This  also  follows  from  the  very  nature  of  covenants 
and  seals.  The  seal  can  in  no  case  be  properly  applied, 
unless  the  covenant  be  understood  and  accepted.  Ac- 
cording, therefore,  to  the  very  covenant  which  God  made 


CIRCUMCISION    AND    BAPTISM.  233 

with  Abraham,  and  through  him  with  his  posterity,  the 
administration  of  circumcision  always  supposed  the  'previ- 
ous acceptance  of  that  covenant  of  which  it  was  the  seal ; 
that  is,  it  always  required  the  profession  of  faith.  If  it  be 
asked,  however,  whether  all  of  the  Jews  who  were  circum- 
cised, or  who  administered  circumcision  to  their  children, 
were  truly  believers,  I  should  reply  in  the  negative.  But 
to  this  I  would  subjoin,  that  multitudes,  who  have  been 
lawfully  baptized,  have  never  given  proper  evidence  of 
evangelical  belief:  so  that,  if  Jewish  unbelievers  shall  de- 
stroy the  evangelical  nature  of  circumcision.  Christian  un- 
believers will  also  destroy  the  evangelical  character  of 
baptism. 

2.  The  whole  Jewish  nation  to  whom  circumcision 
was  applied,  professed  faith.  At  the  foot  of  Mount  Sinai, 
in  the  plains  of  the  Jordan,  and  in  the  borders  of  Canaan, 
they  entered  into  the  most  solemn  covenant  with  God.  In 
Josh.  24:  16 — 18,  after  Joshua  had  delivered  to  all  Israel, 
collected  at  Shechem,  his  farewell  address,  that  nation  are 
represented  as  replying  thus,  "  And  the  people  answered 
and  said,  God  forbid  that  we  should  forsake  the  Lord  to 
serve  other  gods.  For  the  Lord  our  God,  he  it  is  that 
brought  us  up,  and  our  fathers,  out  of  the  land  of  Egypt, 
from  the  house  of  bondage,  and  which  did  those  great 
signs  in  our  sight,  and  preserved  us  in  all  the  way  wherein 
we  went,  and  among  all  the  people  through  whom  we 
passed  :  and  the  Lord  drave  out  before  us  all  the  people, 
even  the  Amorites  which  dwelt  in  the  land ;  therefore,  will 
we  also  serve  the  Lord,  for  he  is  our  God."  In  the  days 
of  Josiah  also,  the  Jews  entered  into  public  covenant  with 

God,  or  made  a  public  profession  of  their  faith.     "  And 
20* 


234  SIMILARITY    BETWEEN 

the  king  stood  by  a  pillar,  and  made  a  covenant  before  the 
Lord,  to  walk  after  the  Lord,  and  to  keep  his  command- 
ments,  and  his  testimonies,  and  his  statutes,  with  all  their 
heart,  and  all  then:  soul,  to  perform  the  words  of  this  cove- 
nant that  were  written  in  this  book.  And  all  the  people 
stood  to  the  covenant.''  2  Kings  23:  3.  If,  then,  it  be  ob- 
jected against  the  requisition  of  faith  in  the  Jews,  in  order 
to  circumcision,  that  this  ordinance  was  of  general  appli- 
cation to  them  as  a  nation  ;  our  reply  is,  that  the  profession 
of  their  faith  was  as  general  as  the  administration  of  this 
rite. 

3.  The  rejection  of  this  nation  was  in  consequence  of 
their  unbelief  In  2  Kings  17:  14,  15,  18,  are  these 
words,  "  Notwithstanding,  they  would  not  hear,  but  har- 
dened their  necks,  like  to  the  neck  of  their  fathers,  that 
did  not  believe  in  the  Lord  their  God.  And  they  rejected 
their  statutes,  and  his  covenant  that  he  made  with  their  fa- 
thers, and  his  testimonies  which  he  testified  against  them. 
Therefore  the  Lord  was  very  angry  with  Israel,  and  re- 
moved them  out  of  his  sight."  Also  in  Rom.  11:  20,  the 
Apostle,  speaking  of  the  rejection  of  the  Jews,  says,  "Be- 
cause of  unbelief  they  were  broken  off."  Now,  if  the  un- 
belief of  the  Jewish  people  was  the  reason  of  their  disin- 
heritance, certainly,  that  covenant  whicli  God  had  made 
with  them,  which  was  the  covenant  of  circumcision,  re- 
quired the  profession  and  the  exercise  of  faith  in  all  those 
who  were  properly  admitted  to  its  blessings. 

4.  This  truth  is  also  evident,  from  the  admission  of 
strangers  and  foreigners  to  the  rite  of  circumcision.  Be- 
fore such  admission,  it  was  always  necessary  that  they 
should  adopt  the  creed  of  the  Jews ;  or,  in  other  words,  that 


CIRCUMCISION    AND    BAPTISM.  235 

they  should  believe  in  the  God  of  Israel,  and  consent  to  oh' 
serve  his  laws  and  commandments.  "  If  any  person,"  says 
Calvin,  vol.  iii.  p.  371,  "connected  himself  with  the  Isra- 
elites in  religious  communion,  it  was  necessary  for  him  to 
he  taught  the  covenant  of  the  Lord,  and  instructed  in  the 
law,  before  he  received  circumcision."  This  opinion  is  not 
only  supported  by  the  very  nature  of  the  case,  but  by  the 
plain  language  of  Scripture.  In  Ex.  12:  48,  are  the  fol- 
lowing words,  "  And  when  a  stranger  shall  sojourn  with 
thee,  and  wilt  Iceep  the  passover  of  the  Lord,  let  all  his 
males  be  circumcised,  and  then  let  him  come  near  and 
keep  it."  Now,  according  to  this  text,  a  desire  to  keep  the 
Lord's  passover  is  represented  as  preceding  circumcision, 
although  circumcision  was  necessary  in  order  to  such 
celebration.  But  such  desire  involved  in  it  the  exercise 
and  profession  of  faith.  For  how  is  it  possible  for  one  to 
have  a  desire  to  keep  a  feast  of  the  Lord,  without  faith 
either  in  the  Lord  or  in  the  feast  itself?  Again,  such 
strangers  were  required  to  be  circumcised.  Now,  as  we 
have  already  shown,  circumcision  could  in  no  case  be 
properly  administered,  but  with  a  knowledge  of  that  cove- 
nant of  which  it  was  the  seal,  and  with  a  consent  to  its 
terms.  This  is  also  confirmed  by  the  fact,  that  in  the  days 
of  the  apostles,  Timothy,  who  was  the  son  of  a  Greek  and 
a  Jewess,  could  not  be  circumcised  when  an  infant,  be- 
cause his  father  was  an  unbeliever  in  the  Jewish  religion. 
See  Acts  16:  1—3. 

5.  This  is  plainly  and  positively  asserted  by  the 
Apostle  Paul.  "  And  he  (Abraham)  received  the  sign  of 
circumcision,  a  seal  of  the  righteousness  of  the  faith 
which  he  had  yet  being  uncircumcised ;  that  he  might  he 


23G  SIMILARITY    BETWEEN 

the  father  of  all  them  that  believe,  though  they  he  not  cir- 
cumcised, that  righteousness  might  be  imputed  to  them  also ; 
and  the  father  of  circumcision  to  them  who  are  not  of  the 
circumcision  only,  but  who  also  walk  in  the  steps  of  that 
faith  of  our  father  Abraham,  ichich  he  had  being  yet  un- 
circumciscd."  Rom.  4:  11,  12.  Here  the  two  following 
truths  are  clearly  asserted. 

First.  That  Abraham  was  in  the  exercise  of  faith 
when  he  received  circumcision. 

Secondly.  That  none  of  his  descendants  who  did  not 
receive  circumcision  in  faith,  were  spiritucdly  his  children. 

From  all  these  considerations  it  is  evident,  that  faith 
is  no  more  connected  with  baptism  than  with  circum- 
cision. None  but  those  who  were  by  profession  believers 
could  possibly  be  circumcised.  If,  then,  it  be  objected  to 
the  baptism  of  infants,  that  they  are  incapable  of  exercis- 
ing faith,  which  is  necessary  to  its  administration  ;  we 
reply,  that  the  objection,  as  urged  against  the  circumcision 
of  children  in  the  Jewish  church,  is  just  as  appropriate  as 
it  is  when  brought  against  the  membership  of  children  in 
the  Christian  church.  If  children  now  are  incapable  of 
exercising  or  professing  faith  ;  children  among  the  Jews 
were  equally  incapable  of  these  acts.  Yet,  faith  was  just 
as  necessary  to  the  proper  administration  of  circumcision, 
as  it  is  to  the  proper  administration  of  baptism. 

There  are  two  things,  in  reference  to  their  first  ap- 
pointment, the  proper  consideration  of  which,  is  of  great 
importance  in  comparing  the  two  ordinances  now  under 
consideration.  The  first  of  these  is,  that  circumcision 
was  given  to  a  father  to  be  entailed  upon  his  posterity  ; 
and  but  gradually  to  embrace  within  it  persons  of  other 


CIRCUMCISION    AND    BAPTISM.  237 

nations.  While,  on  the  contrary,  baptism  was  given  to 
apostles,  whose  duty  it  was  to  preach  the  gospel  and  its 
ordinances.  The  other  consideration  is,  that  circumci- 
sion, though  accessible  by  the  heathen  around,  yet  was 
not  specially  commanded  to  be  preached  to  them  ;  while, 
on  the  contrary,  the  apostles  were  enjoined  to  "go  into 
all  the  world  and  preach  the  gospel  to  every  creature." 
Now,  if  we  except  from  these  institutions  the  two  circum- 
stances above,  their  perfect  harmony,  both  as  to  their 
nature  and  design,  will  be  manifest  at  once.  The  one 
seal  was  more  confined  ;  the  other  more  extended.  But 
if  we  argue,  that  because  circumcision  was  in  a  measure 
confined,  therefore,  it  was  not  a  spiritual  ordinance ;  from 
the  very  same  ground  we  may  argue,  that  the  gospel  among 
the  Jews  was  not  spiritual  because  it  was  confined.  The 
fact  is,  that  both  circumcision  and  baptism  are  the  seals  of 
the  church: — they  can,  therefore,  extend  no  farther  than 
the  professing  church  extends.  As  that  church  embraced 
the  whole  Jewish  nation  formerly,  together  with  different 
persons,  and  even  communities  from  the  Gentile  world,  in- 
corporated with  that  nation,  circumcision  embraced  that 
whole  nation.  And,  at  the  present,  as  the  church  em- 
braces various  denominations  of  professing  Christians,  in 
different  countries,  baptism  likewise  extends  to  all  these 
various  denominations.  Both  institutions  adhere  to  the 
church — can  go  no  farther,  can  stop  no  nigher. 

VI.  These  two  ordinances  are  also  alike  in  their  sig- 
nification. 

1.  They  both  imply  the  depravity  and  corruption  of 
human  nature.  Baptism  implies  this.  The  very  element 
used  in  the  administration  of  baptism  teaches  clearly,  that 


238  SIMILARITY    BETWEEN 

the  subject  to  whom  the  rite  is  applied,  needs  an  inward 
cleansing.  This  is  also  included  in  what  Peter  says, 
"  The  like  figure  whereunto  baptism  doth  also  now  save 
us,  not  the  putting  away  the  filth  of  the  flesh."  1  Pet.  3:  21. 
This  latter  clause  evidently  implies,  that  there  is  filth  of 
heart  to  be  removed  from  man ;  the  removal  of  which  is 
signified  by  baptism.  Circumcision  also  signified  the  pol- 
lution of  human  nature.  Throughout  the  Scriptures,  the 
phrase  to  be  circumcised,  is  the  same  as  to  be  holy  or  sanc- 
tified;  and  the  words  tincircumcised  and  uncircumcision 
convey  the  same  meaning  as  the  words  impure  and  un- 
clcanness.  Thus  Moses,  excusing  himself  from  his  mis- 
sion to  Pharaoh,  says,  "  How  then  shall  Pharaoh  hear  me, 
who  am  a  man  of  uncircumciscd  lips  ?"  Ex.  6:  12.  In 
order  to  understand  this  phrase,  it  is  only  necessary  to 
refer  to  Isaiah  6:  5,  where  the  same  sentiment  is  expressed 
by  the  Prophet  thus,  "  Then  said  I,  woe  is  me,  for  I  am  un- 
done, because  I  am  a  man  of  unclean  lips,  and  I  dwell 
among  a  people  of  unclean  lips."  What  Moses,  then, 
meant  by  uncircumciscd  lips,  is  precisely  the  same  that 
Isaiah  meant  by  unclean  lips.  In  Jer.  6:  10,  and  Acts 
7:  51,  the  word  uncircumciscd  is  applied  to  the  cars  of  the 
Jews,  denoting  an  unwillingness  in  them  to  hear  the 
words  of  the  Lord.  In  Is.  52:  1,  the  Prophet  thus  speaks, 
"Awake,  awake,  put  on  thy  strength,  O  Zion ;  put  on 
thy  beautiful  garments,  O  Jerusalem,  the  holy  city ;  for 
henceforth  there  shall  no  more  come  into  thee  the  uncir- 
cumciscd and  the  unclean.  By  the  uncircumciscd  here  is 
evidently  meant  the  unclean.  In  Col.  2:  13,  are  these 
words,  "  And  you  being  dead  in  your  sins  and  the  uncir- 
cumcision of  your  flesh,  hath  he  quickened  together  with 


CIRCUMCISION    AND    BAPTISM.  239 

him,  having  forgiven  you  all  trespasses."  In  this  passage 
it  is  evidently  designed  to  be  taught,  that  what  was  in- 
cluded in  the  uncircumcision  of  the  jlesh  was  a  death  in 
sins.  Again,  the  state  of  uncircumcision  is  thus  repre- 
sented by  the  Apostle,  "  Wherefore,  remember,  that  ye 
being  in  time  past  Gentiles  iji  the  flesh,  loho  are  called  un- 
circumcision, by  that  which  is  called  the  circumcision  in 
the  flesh  made  by  hands  ;  that  at  that  time  2oe  were  icithout 
Christ,  being  aliens  froju  the  commonwealth  of  Israel,  and 
strangers  from  the  covenants  of  proinise,  having  no  hope 
and  without  God  in  the  ivorld."  Eph.  2:  11,  12.  From 
these  passages  it  is  evident,  that  circumcision,  like  bap- 
tism, implies  i7npurity  in  the  heart,  from  which  man  needs 
to  be  purged. 

2.  These  ordinances  do  likewise  imply  each  of  them 
the  pardon  of  sin.  Said  Peter  to  the  convicted  sinners  on 
the  day  of  Pentecost,  "  Repent  and  be  baptized  every  one 
of  you  in  the  name  of  Jesus  Christ,  for  the  remission  of 
sins."  Acts  2:  38.  And  the  Apostle  Paul,  speaking  of 
Abraham,  says,  "  And  he  received  the  sign  of  circumci- 
sion, a  seal  of  the  righteousness  of  the  faith  ivhich  he  had 
yet  being  uncircumcised."  Rom.  4:  2.  In  each  of  these 
cases  the  religious  ordinance  is  regarded  as  an  evidence 
furnished  by  God  himself,  that  he,  to  whom  it  was  applied, 
should  be  considered  as  absolved  from  impending  guilt  and 
inisery. 

3.  These  seals  likewise  signify  the  regeneration  of 
those  to  whom  they  are  applied.  In  Tit.  3:  5,  are  these 
words  in  allusion  to  baptism,  "  But  according  to  his  mercy 
he  saved  us,  by  the  washing  of  regeneration  and  the  re- 
newing of  the  Holy  Ghost."     Again,  in  John  3:  5,  the 


240  SIMILARITY    BETWEEN 

Saviour  thus  speaks,  "  Except  a  man  hr  horn  of  water  and 
of  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God." 
According,  therefore,  to  these  texts,  baptism  is  unques- 
tionably expressive  of  regeneration.  So  also  is  circum- 
cision. In  Deut.  10:  16,  are  these  words,  "Circumcise, 
therefore,  the  foreskin  of  your  hearts,  and  be  no  more 
stiff-necked."  Again,  in  chap.  30:  6,  the  same  senti- 
ment is  expressed  in  the  form  of  a  promise,  "  And  the 
Lord  thy  God  will  circumcise  thy  heart,  and  the  heart  of 
thy  seed,  to  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  that  thou  maycst  live."  In  order  to  un- 
derstand this  language,  it  will  only  be  necessary  for  us  to 
refer  to  the  prophecy  of  Ezekiel,  where  the  very  same 
sentiment  is  to  be  found,  and  expressed,  as  it  is  here,  in 
the  form  both  of  command  and  promise.  In  chap.  18:  31, 
God  thus  speaks  by  that  Prophet,  "Cast  away  from  you  all 
your  transgressions,  whereby  ye  have  transgressed,  and 
make  you  a  new  heart  and  a  new  spirit ;  for  why  will  ye 
die,  O  house  of  Israel  ?"  In  chap.  11:  19,  20,  God  thus 
addresses  the  same  people,  "  And  I  will  take  the  stony  heart 
out  of  their  flesh,  and  will  give  them  a  heart  of  flesh  ;  that 
they  may  walk  in  my  statutes,  and  keep  mine  ordinances 
and  do  them."  When  the  Israelites  were  commanded, 
therefore,  by  Moses,  to  "  circumcise  their  heart," — they 
were  commanded  to  "  make  them  a  ncio  heart."  And  when 
God  promised  to  "  circumcise  their  heart  and  the  heart  of 
their  seed;"  he  promised  "to  give  them  a  heart  of  flesh" 
that  they  might  keep  his  statutes.  Nor  are  these  solitary 
passages,  in  which  circumcision  is  represented,  as  the 
sign  of  regeneration.  In  Lev.  26:  41,  42,  God  thus 
speaks,  "  If  then  their  uncirctimciscd  hearts  be  humbled, 


CIRCUMCISION    AND    BAPTISM.  241 

and  they  then  accept  of  the  punishment  of  their  iniquity ; 
then  will  I  remember  my  covenant  with  Jacob,  and  also 
my  covenant  with  Isaac,  and  also  my  covenant  with  Abra- 
ham will  I  remember  ;  and  I  will  remember  the  land." 
Said  Stephen  to  the  Jews,  in  his  day,  "  Ye  stiff-necked  and 
uncircumcised  in  heart  and  ears,  ye  do  always  resist  the 
Holy  Ghost."  Acts  7:  51.  Again,  in  Rom.  2:  28,  29,  the 
Apostle  thus  speaks,  "  Neither  is  that  circumcision  which 
is  outward  in  the  flesh ;  but  circumcision  is  that  of  tlie 
heart,  in  the  spirit,  and  not  in  the  letter,  whose  praise  is 
not  of  men  but  of  God."  That  that  circumcision,  there- 
fore, which  was  in  the  flesh,  was  a  sign  of  the  regenera- 
tion of  the  heart,  is  the  common  sentiment  of  the  Scrip- 
tures. 

4.  Each  of  these  ordinances  denotes  union  with  Christ. 
Their  meaning  in  this  respect  is  beautifully  expressed  by 
the  Apostle  in  the  following  language,  "  In  ivhom  also  ye 
are  circumcised  with  the  circumcision  made  without  hands, 
in  putting  off  the  body  of  the  sins  of  the  flesh  by  the  cir- 
cumcision of  Christ :  buried  ivith  him  in  baptism,  wherein 
also  ye  are  risen  icith  him  through  the  faith  of  the  operation 
of  God,  who  hath  raised  him  from  the  dead."  Col.  2:  11, 12. 
In  these  texts,  circumcision  and  baptism  are  not  only  ex- 
hibited as  having  one  and  the  same  office;  but  each  is  rep- 
resented, as  uniting  the  soul  to  Christ. 

5.  They  are  each  of  them  expressive  of  the  mortifica- 
tion of  the  flesh  and  of  obedience  to  the  commands  of  God. 
"  Know  ye  not,"  says  the  Apostle,  "  that  so  many  of  us  as 
were  baptized  into  Jesus  Christ,  were  baptized  into  his 
death  1  Therefore,  we  are  buried  with  him  by  baptism  in- 
to death  ;  that  like  as  Christ  was  raised  up  from  the  dead  by 

21 


242  SIMILARITY    BETWEEN 

the  glory  of  the  Father,  even  so  we  al<:o  sJiotild  irnik  in  new- 
ness of  life."  Rom.  6:3,  4.  Again,  in  Rom.  2:  25 — 27,  are 
these  words,  "  For  circumcision  verily  profiteth,  if  thou  keep 
the  laic;  but,  if  thou  be  a  breaker  of  the  law,  thy  circum- 
cision is  made  uncircumcision.  Therefore,  if  the  uncir- 
cumcision  keep  the  righteousness  of  the  law,  shall  not  his 
uncircumcision  be  counted  for  circumcision  ?  And  shall 
not  uncircumcision  which  is  by  nature,  if  it  fulfil  the  law, 
judge  thee,  who  by  the  letter  and  circumcision  dost  trans- 
gross  the  law?"  In  Phil.  3:  3,  the  Apostle  thus  describes 
the  true  circumcision,  "  For  we  are  the  circumcision,  which 
worship  God  in  the  spirit,  and  rejoice  in  Christ  Jcsiis,  and 
have  no  confidence  in  the  flesh."  It  is  thus  evident,  that 
both  baptism  and  circumcision  involve  in  them  a  strict 
adherence  to  the  laws  and  commands  of  God.  In  fact, 
neither  could  possibly  have  any  meaning  at  all  without  this. 
Why  should  God  designate  his  people  by  any  particular 
badge  whatever,  if  it  be  not,  that  they  should  be  a  "  pecu- 
liar people,  zealous  of  good  %corlcs  ?" 

Thus  have  we  shown  the  perfect  similarity,  in  every 
important  point,  between  circumcision  and  baptism.  Now, 
from  what  has  been  thus  proven,  the  conclusion  follows 
irresistibly,  that  they  are  both  the  seals  of  the  same  great 
covenant,  and  that  the  one  has  come  into  the  place  of  the 
other.  It  is  impossible  to  reconcile  their  jjcifect  harmony 
on  any  otlier  hypothesis. 

I  shall  conclude  this  lecture,  in  the  following  language 
of  Calvin,  (vol.  iii.  p.  352:)  "Nor  let  it  be  objected,  that 
the  Lord  commanded  not  his  covenant  to  be  confirmed  by 
any  other  symbol  than  that  of  circumcision,  which  has  long 
ago  been  abolished.     For  it  is  easy  to  reply,  that,  during 


CIRCUMCISION    AND    BAPTISM.  243 

the  time  of  the  Old  Testament,  he  appointed  circumcision 
for  the  confirmation  of  his  covenant ;  but  that  since  the 
abrogation  of  circumcision,  there  always  exists  the  same 
reason  for  confirming  it,  which  loe  have  in  common  with 
the  Jews.  It  is  necessary,  therefore,  to  be  careful  in  oh- 
serving,  what  we  have  in  common  with  them,  and  what  they 
had  different  from  us.  The  covenant  is  common;  the  rea- 
son for  confirming  it  is  common.  Only  the  mode  of  con- 
firmation is  different ;  for  to  them  it  was  confirmed  by  cir- 
cumcision, which  among  us  has  been  succeeded  by  baptism." 


LECTURE   XI. 

THE  QUESTION  DISCUSSED,  WHETHER  SERVANTS 
SHOULD  BE  BAPTIZED  AS  CHILDREN?  AND,  WHE- 
THER CHILDREN  SHOULD,  IN  VIRTUE  OF  THEIR 
BAPTISM,  BE   ADMITTED    TO  THE  LORD's  SUPPER? 

I,  Should  servants  be  baptized  as  children  1 
It  would  seem,  at  first,  but  a  rational  conclusion,  that 
since  baptism  has  succeeded  into  the  place  and  office  of 
circumcision,  therefore,  all  servants,  owned  as  property, 
should  be  admitted  to  this  ordinance,  upon  the  professed 
faith  of  their  masters.  Yet,  however,  in  contemplating 
the  state  and  history  of  the  Christian  church,  we  find  that 
such  has  not,  in  point  of  fact,  been  the  practice  of  the 
church ;  and  that  there  are  many  obstacles  in  the  way  of 
such  practice.  The  reasonableness  of  the  inference  above 
alluded  to,  and  the  impropriety  of  baptizing  servants  own- 
ed as  property,  have  each  appeared  so  obvious,  and  yet  so 
contradictory,  that  many  persons  have  been  much  confused 
in  their  views,  in  reference  to  the  succession  of  one  of 

these  ordinances  into  the  place  of  the  other ;  and,  conse- 
21* 


246  A    QUESTION    DISCUSSED. 

quently,  of  the  obligation  of  infant  baptism.  A  few 
thoughts,  therefore,  on  this  subject,  may  not  be  amiss. 

The  writer  is  aware  that  the  subject  is  not  divested, 
by  any  means,  of  either  obscurity  or  doubt.  There  are 
many  brethren,  whose  views  are  entirely  scriptural,  as  to 
the  connection  between  circumcision  and  baptism,  who 
yet  are  not  perfectly  agreed  on  this  point.  Some  advocate 
the  right  of  servants  to  baptism ;  others  deny  it.  Some 
few  practise  it ;  the  majority,  by  far,  do  not. 

1.  The  first  remark  which  I  would  offer  on  this  sub- 
ject is,  that  whether  we  advocate  the  right  of  servants  to 
baptism,  or  deny  that  right,  the  obligation  of  Pcedobaptism 
is,  in  neither  case,  affected  by  tlie  opinion  we  embrace. 

The  admission  of  this  right  does  not  destroy  the  validi- 
ty of  infant  baptism.  In  this  case,  even  7nore  than  that 
for  which  we  contend  is  granted.  For,  if  it  be  argued  that 
the  succession  of  baptism  to  circumcision  does  necessarily 
imply  the  obligation  to  baptize  servants,  as  well  as  chil- 
dren, then,  certainly,  if  the  similarity  of  the  two  ordinances 
befairhjjirovcn,  children  are  undoubtedly  admissible  to  bap- 
tism. The  only  value  in  such  an  argument  as  this,  as  de- 
signed to  oppose  the  institution  of  Pa;dobaptism,  is  to  array 
the  difficidtics  of  the  succession  of  baptism  to  circumcision, 
as  an  obstacle  against  the  succession  itself  But  the  proof 
to  substantiate  such  succession  is  one  thing;  the  difficulties 
involved  in  the  conclusion  are  another.  If  this  proof  be 
clear  and  satisfactory,  the  obstacles  in  the  way  of  applying 
the  result,  can  never  destroy  the  result  itself  Besides, 
the  impropriety  of  applying  a  principle,  thus  clearly  pro- 
ven, may  exist  in  the  state  of  slavery  around  us;  not  in  the 
ordinance  of  Christ.     This  ordinance  might  be  suited  to 


A    QUESTION    DISCUSSED.  247 

■^certain  mode  of  servitude,  quite  different  to  that  which 
now  exists.  If  such  be  at  all  the  fact,  neither  the  divine 
institution  itself  is  to  be  rejected,  nor  are  we  to  blame  for 
not  applying  it,  under  circumstances  inconsistent  with 
both  its  nature  and  design. 

But  if,  on  the  contrary,  we  take  the  opposite  side,  and 
suppose  that  the  succession  of  baptism  to  circumcision  does 
not  involve  the  baptism  of  servants,  as  well  as  children,  all 
that  is  required  in  such  a  case  is,  to  give  satisfactory  rea- 
sons for  making  the  difference.  Thus,  whatever  side  of 
this  question  we  adopt,  in  neither  case  is  the  subject  un- 
der discussion  affected  by  the  result. 

2.  My  second  remark  is,  that  instead  of  advocating 
exclusively,  either  the  one  or  the  other,  of  the  above  opin- 
ions, I  shall  simply  give  a  few  of  the  more  obvious  argu- 
ments in  favor  of  each,  leaving  it  entirely  with  those 
wiser  than  myself  to  decide  the  matter;  or,  with  the  judg- 
ment of  each  to  come  to  his  own  conclusion. 

Against  the  succession  of  baptism  to  circumcision  in- 
volving, necessarily,  the  baptism  of  servants,  it  may  be 
urged, — 

First.  That  the  relation  between  master  and  slave,  is 
neither  an  original  nor  a  necessary  one.  It  existed,  it  is 
true,  in  the  early  periods  of  society ;  still,  however,  was  it 
rather  incidental  to  that  society,  than  essential  to  its  exist- 
ence. On  the  contrary,  the  relationship  between  parent 
and  child  is  both  original  and  necessary.  It  commenced 
with  the  existence,  and  must  necessarily  be  continued  to 
the  end  of  human  society.  That  God,  therefore,  should 
enact  a  law,  permanent  in  reference  to  the  one,  and  but 


248  A    QUESTION    DISCUSSED. 

temporary  in  respect  to  the  other,  can  involve  in  it 
nothing  either  absurd  or  inconsistent. 

Secondly.  It  may  also  be  argued  against  the  admis- 
sion of  servants  to  baptism,  that  such  admission  would 
amount  to  a  positive  enactment,  on  the  part  of  God,  in  fa- 
vor of  slavery.  It  would  be  making  provision  for  that, 
which,  on  all  hands,  is  regarded  as  an  evil ;  and  as  an  evil, 
which  the  spirit  of  the  gospel  will  ultimately  remove. 

Thirdly.  It  may  also  be  urged,  in  favor  of  this  senti- 
ment,  that  it  was  more  the  ceremonial  exactness  of  the 
Jewish  institutions,  than  the  nature  of  the  case,  or  the 
spirit  of  the  law  of  God,  that  commanded  the  circum- 
cision of  servants  along  with  children. 

According  to  the  Jewish  law,  all  familiar  intercourse 
with  the  uncircumcised  heathen  around,  was  strictly  for- 
bidden. Leagues  and  treaties  were  not  to  be  made  with 
them.  No  matrimonial  connections  were  to  be  formed. 
And  so  strict  was  this  latter  regulation,  that  in  the  days 
of  Ezra,  very  many  husbands  and  wives  were  absolutely 
separated  on  this  account ;  and  this  too,  occurred  when 
they  had  children  who  were  the  results  of  such  marriages. 
Nor  was  it  allowed  the  Jews  to  eat  at  the  same  table  with 
the  uncircumcised.  Even  so  late  as  the  days  of  the  Apos- 
tles, we  find  the  greatest  particularity  on  this  point.  In 
Acts  11:  2,  3,  it  is  said,  "  And  when  Peter  was  come  up  to 
Jerusalem,  they  that  were  of  the  circumcision  contended 
with  him,  saying,  thou  wentest  in  to  men  imcirctimcised,  and 
didst  eat  with  them."  Again,  in  Gal.  2:  11,  12,  are  these 
words,  "  But  when  Peter  was  come  to  Antioch,  I  withstood 
him  to  the  face,  because  he  was  to  be  blamed.     For  before 


A    QUESTION    DISCUSSED.  249 

that  certain  came  from  James,  he  did  eat  with  the  Gentiles; 
but  when  they  were  come,  he  tcithdrew  and  separated  himself, 
fearing  them  which  tcere  of  the  circumcision.^'  Now,  as 
the  provisions  consumed  in  a  family  must  necessarily  be 
much  in  the  hands  of  servants;  and  as,  from  the  very  na- 
ture of  the  case,  there  must  be  much  familiarity  between 
domestic  slaves  and  their,  owners ;  so,  there  was  a  ceremO' 
nial  necessity  for  the  circumcision  of  ancient  Hebrew  ser- 
vants. Such  necessity,  however,  does  by  no  means  exist 
under  the  Christian  dispensation.  A  difference,  therefore, 
in  the  application  of  the  seal,  may  be  regarded  but  as  na- 
tural and  proper. 

Fourthly.  It  may  also  be  urged  against  the  baptism  of 
servants  upon  the  faith  of  their  masters,  that  their  circum- 
cision, though  universally  practised  among  the  Jews,  was, 
nevertheless,  but  a  secondary  appendage  to  that  church. 
In  the  17th  of  Genesis,  where  we  have  the  Abrahamic 
covenant  expressed,  we  discover  not  the  remotest  allu- 
sion to  servants  in  that  covenant  itsdf  Nor  is  there  an 
allusion  to  them  in  the  earliest  annunciation  of  its  seal. 
The  application  of  the  seal  to  them  is  noticed  last ;  and 
seems  evidently  appended  to  what  had  gone  before.  Nor 
is  this  true  alone  in  reference  to  the  first  introduction  of  this 
institution.  The  very  same  prominence  is  given  to  the 
children  of  the  Jews  above  their  servants  throughout  the 
Old  Testament  Scriptures.  At  the  institution  of  the  Pass- 
over, the  same  fact  is  to  be  observed.  In  Ex.  12:  24 — 27, 
are  these  words,  "  And  ye  shall  observe  this  thing  (the 
Passover)  for  an  ordinance  ?o  thee  and  to  thy  sons  for  ever. 
And  it  shall  come  to  pass,  when  ye  be  come  to  the  land 
which  the  Lord  will  give  you,  according  as  he  has  pro^ 


250  A    QUESTION    niSnjSSED. 

iiiised,  that  ye  shall  keep  tliis  service.  And  it  shall  come 
to  pass,  wiicii  your  vhildrcn  shall  say  unto  you,  what  mean 
ye  by  this  service,  that  ve  shall  say,  it  is  the  sacrifice  of  the 
Lord's  Passover,  who  passed  over  the  house  of  the  children 
of  Israel  in  Egypt,  when  he  smote  the  Egyptians,  and  de- 
livered  our  houses."  Again,  in  the  AMA  and  44th  verses, 
God  thus  speaks,  "  There  shall  no  stranger  eat  thereof, 
(of  the  Passover.)  But,  every  man's  servant,  that  is  bought 
for  money,  when  thou  hast  circumcised  him,  then  shall  he 
eat  thereof"  Here,  too,  the  admittance  of  servants  to  the 
Passover  is  mentioned  as  something  secondary  to  the  ad- 
mission of  children.  It  may  also  be  added,  that,  in  almost 
all  the  threatenings  and  promises,  addressed  to  this  people, 
children  are  generally  e.xpressly  included  to  the  omission  of 
servants.  As  an  instance  of  this,  let  the  reader  consult  the 
28th  chapter  of  Deuteronomy. 

As,  therefore,  the  admission  of  servants  owned  as  pro- 
perty, among  the  Jews,  to  the  membership  of  their  religious 
community,  was  itself  but  secondary  and  subordinate  to 
the  admission  of  children,  a  difference,  in  the  application 
of  the  New  Testament  seal,  may  be  thence  inferred  as 
proper  and  becoming. 

Fifthly.  The  inexpediency  of  baptizing  servants  may 
also  be  urged  as  a  reason  against  the  application  of  the  seal 
of  the  covenant  to  them.  Here,  it  is  unnecessary  to  par- 
ticularize. It  is  well  known,  that  slaves  are  frequently  not 
under  the  supervision  of  their  masters;  they  are  frequently 
sold  into  other  hands.  The  law  prohibits  them  from  being 
taught  to  read ;  and,  what  is  not  the  least,  multitudes  of 
them  arc  already  in  Baptist  churches. 

From  these  several  reasons,  and  others  which  it  is  not 


A    QUESTION    DISCUSSED.  251 

necessary  to  name,  it  may  be  urged,  that  it  is  not  only  in- 
expedient, but  contrary  to  the  design  of  the  Abrahamic 
covenant  to  baptize  the  servants  of  professing  Christians 
along  with  their  children.  Nor  can  the  method  adopted  by 
most  Paedobaptist  churches  in  the  case,  be  regarded  as  a 
gross  violation  of  the  spirit  of  that  covenant.  This  method 
is,  to  admit  the  children  of  professing  servants  to  Christian 
baptism,  upon  the  faith  of  their  parents.  I  vk'ould  only 
suggest,  that,  probably,  it  would  be  an  improvement  upon 
this  system,  to  associate  the  masters  with  the  colored  pa- 
rents. The  grand  object  of  the  institution  evidently  is,  to 
have  all  the  young  under  the  supervision  of  God's  own 
people,   trained  up  in  his  covenant  and  for  his  glory. 

But  against  this  view  of  the  subject  it  may  be  urged  ; 

First.  That  as  the  Abrahamic  covenant  and  its  seal 
were  both  extended  to  servants  owned  as  property  among 
the  Jews,  the  conclusion  is  inevitable,  that  the  existence  of 
that  covenant  is  itself  evidence  that  it  is  to  be  extended  to 
slaves.  There  is  nothing  which  prohibits  the  baptism  of 
slaves.  The  very  silence,  therefore,  of  the  New  Testament 
may  be  regarded  as  argument  in  its  favor.  The  privileges, 
too,  of  the  Christian  dispensation,  being  even  greater  than 
those  enjoyed  by  the  Jews,  this  very  fact  may  be  regarded 
as  even  positive  testimony  in  favor  of  extending  baptism  to 
servants. 

Secondly.  It  may  also  be  urged,  that,  though  the  rela- 
tion between  master  and  servant  is  not  essential  to  the  ex- 
istence of  society,  yet,  the  relation  itself  is  always  substan- 
tially the  same.  It  implies  the  same  dependence  on  the 
part  of  the  servant ;  the  same  authority  on  the  part  of  the 


252  A    QUESTION    DISCUSSED. 

master.  It  originates  the  same  ties ;  it  devolves  the  same 
obligations.  As,  therefore,  the  relation  itself  is  ukntical, 
wherever  it  exists,  it  must  devolve  the  same  duties  and  yield 
the  same  privileges.  So  that,  if  it  ever  has  been  obliga- 
tory, on  a  believing  master,  to  devote  his  servants  to  God, 
the  same  obligcition  still  exists. 

Thirdly.  It  also  may  be  urged  in  favor  of  baptizing 
servants,  that  it  meets  the  original  design  of  the  institu- 
tion. That  design  seems  evidently  to  be,  to  bring  all  sub- 
ject to  the  control  of  the  religious  head  of  a  family,  under 
moral  and  religious  intluence ;  to  secure  their  Christian 
education,  and  to  establish  them  in  habits  of  virtue  and 
piety.  Now  it  is  evident,  that  it  is  the  master,  mainly, 
who  is  responsible  for  the  religious  instruction  of  his  slaves. 
Entirely  at  his  di^^posal,  they  may  be  admitted  to  Christian 
privileges,  or  withheld  from  them  just  at  his  pleasure. 
Under  these  circumstances,  it  must  evidently  subserve  the 
cause  of  true  piety  and  human  salvation,  to  make  the  mas- 
ter feel  his  responsibility. 

Fourthly.  It  may  also  be  urged,  in  support  of  this  side 
of  the  subject,  that  such  practice  would  make  the  relation 
between  master  and  servant  both  more  pleasant  and  more 
useful,  because  more  Christian.  It  would  sanctify  the  tie 
which  binds  the  slave  to  his  owner  ;  and,  preventing  it 
from  becoming  the  means  of  ill  usage,  would  render  it  a 
bond  of  fraternal  aQection.  By  elevating  the  character, 
too,  of  the  slave,  it  would  render  him  more  docile,  obedi- 
ent, and  affectionate.  On  the  one  hand,  it  would  slacken 
the  rigor  of  the  master's  government  ;  and  on  the  other, 
elevate  and  ennoble  his  authority  in  sight  of  his  servant. 


A    QUESTION   DISCUSSED.  253 

Thus,  shedding  a  hallowing  influence  on  both  the  master 
and  his  servant,  it  would  make  the  relationship  existing 
between  them  a  source  of  real  happiness  to  both. 

Fifthly.  It  may  also  be  urged,  that  no  past  neglect  on 
this  subject,  no  difficulties  with  which  it  is  invested,  can 
possibly  present  any  lawful  obstructions  in  the  way  of  the 
application  of  this  ordinance  to  its  proper  subjects.  All 
that  we  need  to  know  is,  \yhat  is  duty — what  God  com- 
mands. If  he  commands  us  to  baptize  and  consecrate  to 
his  service  our  servants  as  well  as  our  children,  then  it  is 
our  duty  to  obey,  regardless  of  consequences.  Past  neg- 
lect on  this  subject  is  our  sin:  it  can  be,  therefore,  no 
apology  for  our  future  disobedience. 

Such  are  a  few  of  the  thoughts,  which,  without  pursu- 
ing them,  I  have  cast  out,  in  order  to  bring  the  matter 
fairly  before  the  minds  of  our  fathers  and  brethren.  This 
particular  part  of  the  subject,  no  doubt,  needs  more  atten- 
tion than  has  been  bestowed  upon  it.  The  salvation  of 
his  servants  is  a  matter  which  must,  and  does  lie  near  the 
heart  of  every  believing  master.  And  if  their  admission 
to  Christian  baptism  be  scriptural,  and  would  be  benefi- 
cial, then  should  its  practice  be  adopted  without  delay. 

I  now  pass  to  the  other  question,  so  intimately  con- 
nected with  this,  and  so  immediately  resulting  from  the 
conclusions  of  the  last  Lecture. 

II.  Ought  children,  in  virtue  of  their  baptism,  to  be  ad- 
mitted to  the  Communion  Table  1 

This  is  a  question  about  which  there  have  been,  and 

still  are,  many  different  opinions.     If  baptism  has  come 

into  the  place  of  circumcision,  and  if  it  be  regarded  as  the 

door   into  the  church,  then  the  conclusion  seems  to  be 
22 


254  A    QUESTION    DISCUSSED. 

inevitable,  that  baptized  chihircn  sliould  be  admitted  to  the 
Supper,  as  regular  members  of  the  church.  This  conclu- 
sion  is  regarded  by  many  as  so  gross  and  unscriptural,  that 
they  suppose  it  quite  enough  to  destroy  the  premises  from 
which  it  originates — on  the  contrary,  multitudes  regard 
this  result  as  the  very  excellence  of  the  institution,  and 
glory  in  the  full  introduction  of  their  children  by  baptism 
into  all  the  privileges  of  the  Christian  church.  These 
opinions  are  each  of  them  extremes.  There  is  a  middle 
ground  to  be  taken,  both  more  safe  and  scriptural.  This 
middle  ground  is,  that  baptized  children  arc  not,  in  the 
fullest  acceptation  of  the  term,  members  of  the  church,  and 
that,  therefore,  they  should  not,  in  consequence  of  their  bap- 
tism alone,  be  admitted  to  the  Supper. 

1.  This  will  appear  evident,  in  the  first  place,  from  a 
proper  consideration  of  the  similarity  between  circumci- 
sion  and  baptism.  Although  circumcision  among  the 
Jews  preceded  admission  to  the  Passover,  and  other  Jew- 
ish festivals,  yet  it  was  by  no  means  the  exclusive  qualifi- 
cation. Although  none  might  partake  of  the  Passover,  or 
enjoy  the  other  privileges  of  membership,  unless  circum- 
cised, yet  not  all  who  were  circumcised  were  admitted. 
There  were  four  things  essential  to  a  proper  participation 
of  the  Passover,  besides  circumcision. 

First.  The  possession  of  corporeal  strength  and  ability. 
It  would  be  impossible  for  a  babe,  at  eight  days  old,  to 
partake  of  tlie  Passover.  At  this  tender  age  neither  meat 
nor  bread  would  be  adapted  to  its  taste,  or  its  digestive 
faculties.  Before  it  could,  therefore,  be  admitted  to  this 
feast,  certain  time  must  necessarily  be  aflbrded  it.  Proba- 
bly, too,  at  almost  every  celebration  of  this  institution,  par- 


A     QUESTION     DISCUSSED.  255 

ticularly  when  it  occurred  at  Shiloh  or  Jerusalem,  many 
were  deterred  from  observing  it,  through  the  same  reason. 
A  sick  man,  like  a  child,  could  not  celebrate  this  ordi- 
nance, for  the  want  of  bodily  ability. 

Secondly.  There  was  also  intellectual  fitness  necessary 
to  the  proper  observance  of  this  institution.  If  we  con- 
template it  simply  in  the  light  of  other  sacrifices,  then  was 
it  a  seal  and  pledge  of  a  promised  Saviour.  If  we,  together 
with  this,  associate  with  it  its  own  peculiar  properties,  then 
did  it  commemorate  the  deliverance  of  the  children  of  Is- 
rael from  the  death  of  the  first-born,  as  well  as  from  Egyp- 
tian bondage.  In  either  case,  it  had  a  special  significa- 
tion, which  needed  to  be  understood,  previously  to  a  parti- 
cipation in  its  benefits.  Nor  could  any  be  said  pro- 
perly to  keep  the  Passover  who  did  not  thus  understand 
its  design.  Accordingly,  we  not  only  find  that  the  insti- 
tution is  clearly  and  definitely  explained  to  the  Jews  them- 
selves, but  they  were  also  required  to  teach  their  children 
its  nature.  In  Ex.  12:  25 — 27,  are  these  words,  "  And 
it  shall  come  to  pass  when  ye  be  come  to  the  land  which 
the  Lord  will  give  you,  according  as  he  has  promised,  that 
ye  shall  keep  this  service,  (the  Passover.)  And  it  shall 
come  to  pass,  iclien  your  children  shall  say  unto  you,  What 
mean  ye  hy  this  service  ?  that  ye  shall  say ;  It  is  the 
sacrifice  of  the  Lord's  Passover,  who  passed  over  the 
houses  of  the  children  of  Israel  in  Egypt,  ichen  he  smote 
the  Egyptians,  and  delivered  our  houses.''  It  is  evident, 
therefore,  that  a  proper  celebration  of  the  Passover  al- 
ways involved  in  it  an  understanding  of  its  nature  and 
design.  I  would  here,  too,  take  the  occasion  to  remark, 
that  there  was  a  difference  between  circumcision  and  the 


256  A    QUESTION    DISCUSSED. 

Passover  in  this  respect :  that  one  of  them  involved  the 
act  of  the  parent,  the  other  that  of  the  child.  In  circum- 
cision, all  that  was  necessary  to  its  legal  administration 
was,  a  proper  understanding  of  its  nature  and  obligations 
by  the  parent.  But  in  the  celebration  of  the  Passover,  as 
it  was  the  child  who  was  called  upon  to  act,  it  was  abso- 
lutely necessary  that  he  should  have  the  recpiisite  know- 
ledge. In  addition,  therefore,  to  the  time  taken  for  cor- 
poreal qualification,  there  would  necessarily  be  other  time 
consumed  for  the  attainment  of  mental  preparation  for 
this  feast. 

Thirdly.  There  was  also  moral  qualification  necessary 
to  the  proper  participation  of  the  Passover  and  of  other  Jew- 
ish feasts.  The  moral  qualification  here  alluded  to  referred 
to  two  things  ;  first,  to  a  jjrofcssion  of  the  Jewish  religion, 
and  secondly,  to  external  propriety  of  conduct.  For  all 
the  grosser  crimes,  the  Jews  were  not  only  excommuni- 
cated from  their  church,  but  absolutely  put  to  death.  And 
whenever  there  was  an  unlawful  marriage  formed  with  the 
surrounding  heathen,  the  party  was  cut  off  from  Israel. 
If  then  a  member  of  the  Jewish  church  had  become  open- 
ly wicked,  in  the  view  of  their  law,  he  forfeited,  either  for 
a  time  or  for  ever,  the  privileges  of  membership. 

Fourthly.  There  was  also,  in  addition  to  these,  ceremo- 
nial qiiaJiJication  for  the  Passover.  In  the  second  cele- 
bration of  this  ordinance,  which  took  place  in  the  wilder- 
ness, there  were  certain  persons  who  had  touched  a  dead 
body  ;  and  being,  therefore,  ceremonially  unclean,  could  not 
keep  the  Passover  at  its  proper  time.    See  Num.  9:  0 — 11. 

Besides  circumcision,  therefore,  the  Jewish  laws  re- 
quired   at    least  four   other   essential  qualif  cations    for 


A   QUESTION   DISCUSSED,  257 

the  proper  participation  of  the  Passover  and  other  festi- 
vals. 

We  are  liable  to  mistake  on  this  subject,  from  making 
a  comparison  between  the  first  institution  of  this  ordinance 
and  its  subsequent  observance  among  the  Jews.  This  or- 
dinance arose  under  the  patriarchial  form  of  church  go- 
vernment ;  it  was  continued  under  the  7iational.  At  first, 
the  animal  was  slain  in  the  family,  and  hy  the  family 
priest;  afterwards,  it  was  slain  by  the  properly  authorized 
ministers  of  the  Jewish  religion,  and  at  the  place  where 
God  had  recorded  his  name  ;  that  is,  either  in  the  taberna- 
cle or  temple.  Consequently,  when  the  Passover  was  cele- 
brated, the  nation  generally  met  at  Jerusalem.  This  would 
necessarily  offer  many  inconveniences  to  the  attendance  of 
children.  It  is  also  likely,  that  it  would  lead  to  the  ap- 
pointment of  some  particular  age,  at  which  children  should 
be  brought  to  the  Passover.  This  age,  the  Rabbins  affirm, 
was  appointed,  and  was  at  twelve  years.  This  would  ne- 
cessarily arise  out  of  the  very  nature  of  things.  It  is  not 
likely,  that  a  poor  Jew,  living  at  a  considerable  distance 
from  Jerusalem,  would  take  his  child  to  that  city  to  cele- 
brate this  feast,  before  he  could  perform  the  journey  him- 
self. And  as  a  general  rule,  it  is  not  probable,  that  chil- 
dren could  do  this  before  the  twelve  years  specified  by  the 
Rabbins, 

I  would  also  observe,  that  mere  circumcision,  of  itself, 
did  not  entitle  to  membership  among  the  Jews.  A  Gentile 
who  should  have  himself  circumcised  without  any  correct 
knowledge  of  the  true  religion,  and  without  any  submission 
to  the  terms  of  the  covenant,  of  which  circumcision  was 
22* 


258  A    QUESTION    DISCUSSED 

the  external  seal,  could  certainly  be  in  no  proper  sense  a 
member  of  the  Jewish  community.  So,  also,  a  child,  cir- 
cumcised when  young  by  his  parents,  although  under  ob- 
ligation to  observe  the  covenant,  yet  could  he  not  be  pro- 
perly said  to  have  consented  to  that  covenant,  or,  in  other 
words,  to  have  become  a  member  of  the  Jewish  church, 
until  he  should  signify  such  consent  in  some  becoming 
way.  This  might  be  simply  by  his  offering  sacrifice,  or 
coming  to  the  Passover,  or  conforming  in  some  way  to  the 
regulations  of  that  church.  His  circumcision- was  his  pa- 
rents' act.  There  must,  therefore,  be  something  involving 
his  act,  to  testify  his  assent  to  his  parents'  dedication  of 
him,  and  his  voluntary  entrance  into  covenant  with  God. 

Now  it  is  evident,  that  baptism  sustains  the  very  same 
relation  to  the  Supper,  that  circumcision  sustained  to  the 
Passover.  It  introduces  into  membership,  and  admits  to 
the  entire  privileges  of  the  church,  precisely  upon  the  same 
grounds.  But  we  have  already  seen,  that  circumcision 
was  but  o)ie  of  fvc  qualifications  for  the  complete  partici- 
pation in  the  privileges  of  the  Jewish  church.  The  very 
same  is  true  as  to  baptism ;  it  is  but  one  oifve  qualifications, 
for  the  perfect  enjoyment  of  all  the  advantages  of  church 
membership.  Probably  it  will  not  be  amiss  to  specify  these 
same  particulars  in  reference  to  the  Christian,  as  we  have 
done  in  reference  to  the  Jewish  ordinance. 

First.  An  infant  now  that  is  baptized  still  needs  bodily 
strength  before  it  can  partake  of  the  sacrament. 

Secondly.  It  also  needs  intellectual  ability  to  under- 
stand  the  nature  of  this  ordinance  before  it  partakes.  A 
participation  of  the  supper  (not  like  the  reception  of  bap- 


A    QUESTION    DISCUSSED.  259 

tism)  is  the  act  of  the  child.  This  child,  therefore,  must 
understand  the  nature  and  design  of  this  institution,  or  it 
cannot  possibly  celebrate  it  aright. 

Thirdly.  The  child  who  is  admitted  to  the  Christian 
Passover,  must  also  have  moral  fitness  of  character.  Among 
the  Jews  this  moral  fitness  of  character  consisted,  as  we 
have  seen,  in  a  profession  of  religion,  and  external  pro- 
priety of  deportment.  Nor  is  the  standard  much  higher 
amongst  us.  We  require  the  evidences  of  regeneration. 
But  a  profession  of  love  to  God,  and  a  willingness  to  be  his 
servant,  when  genuine,  are  certainly  the  very  best  tests  of 
an  inward  change  of  heart,  that  any  church  could  possibly 
require.  We  may,  it  is  true,  from  longer  experience  and 
brighter  light,  be  more  careful  and  even  more  skilful  in 
discriminating  and  weighing  the  evidences  of  pious  cha- 
racter. Still,  however,  after  all,  the  fundamental  principles 
upon  which  a  Jew  was  admitted  to  the  privileges  of  his 
church,  are  precisely  the  same  with  those  upon  which  the 
Christian  must  be  admitted  to  the  rights  of  the  Christian 
church. 

Fourthly.  We  too  require  a  ceremonial  qualification  for 
admission  to  the  Supper.  That  is,  we  require  that  all  who 
commune  with  us,  be  regular  members  oi regular  churches. 
It  is  not  enough  that  they  be  baptized ;  it  is  not  enough 
that  they  have  both  corporeal  and  mental  ability  for  com- 
pliance with  the  ordinance  ;  it  is  not  enough  that  they  be 
truly  pious ; — they  must  also  be  in  perfect  conformity  to 
the  usages  and  forms  of  the  church,  or  they  are  legally  and 
properly  excluded  from  the  table. 

It  is  evident,  therefore,  that  in  keeping  back  our  bap- 
tized children  from  a  full  participation  in  all  the  privileges 


2G0  A    QUESTION    DISCUSSED. 

of  complete  church  membership,  until  they  assume  the 
voivs  of  Christian  profession,  ice  are  pursuing  a  principle, 
existing  in  the  very  nature  of  thi7igs,  and  as  ancient  as 
the  church  itself. 

2.  The  propriety  of  this  course  is  also  perceptible,  in 
relation  to  the  various  confessions,  creeds,  and  rules  that 
have  been  drawn  up  as  the  standards  of  particular  churches. 

These  confessions,  creeds,  &c.  arose  from  the  very 
nature  of  things.  The  interpretations  put  upon  Scripture 
not  only  may  be,  but  have  actually  been  both  very  nume- 
rous and  contradictory.  From  the  most  literal  to  the  most 
extravagantly  fanciful  renderings,  men  have  attempted  to 
expound  the  Word  of  God.  Those,  therefore,  who  would 
hold  and  defend  the  truth,  were  under  the  necessity  of 
agreeing  upon  the  meaning  of  the  Holy  Scriptures,  and  of 
arranging  their  sentiments  in  a  set  form.  Nor  could  they 
possibly,  with  any  kind  of  consistence,  admit  to  their  fel- 
lowship any  who  essentially  differed  from  them  in  point 
either  of  doctrine  or  practice.  The  introduction  of  stand- 
ards of  faith  and  practice  into  different  churches,  neces- 
sarily produced  church  covenants.  These  church  cove- 
nants, too,  must,  in  every  case,  be  subscribed,  in  order  to 
membership.  None  could  possibly  be  regarded  as  mem- 
bers, who  had  not  assented  personally  to  such  engage- 
ments. 

These  church  covenants  now  exist  among  nearly  every 
denomination.  It  would  be  impossible  to  maintain  de- 
nominational distinction  without  them.  Nor  are  they  at 
all  at  variance  with  the  spirit  and  nature  of  either  the 
Jewish  church  or  the  Word  of  God.  Consent  to  a  certain 
faith,  and  the  adoption  of  a  certain  mode  of  worship,  has 


A    QUESTION    DISCUSSED.  261 

always  been  enjoined  upon  the  professors  of  the  true  reli- 
gion in  every  age  of  the  world.  It  is  true,  that  both  the 
faith  to  be  believed,  and  the  form  of  worship  to  be  prac- 
tised, may  have  been  in  ancient  times  more  generally  ex- 
pressed than  they  are  now.  Still,  however,  it  was  essen- 
tial that  they  should  have  been  expressed  in  some  way. 
No  one  can  possibly,  with  the  least  propriety,  enter  either 
the  general  church,  or  any  particular  church,  without 
knowing  the  doctrines  and  duties  of  that  church.  A  man 
may  just  as  well  be  said  to  trade  with  propriety,  who 
knows  nothing  about  the  conditions  of  a  bargain,  as  to 
enter  a  church  with  propriety,  when  he  understands  nei- 
ther its  sentiments  nor  its  customs.  In  every  case,  then,  of 
admission  into  church  fellowship,  it  is  necessary  that  there 
be  an  express  engagement  between  the  clmrch  and  the 
party  introduced.  This  being  the  case,  it  is  evident  that 
mere  baptism  can,  in  no  case,  introduce  into  full  member- 
ship in  any  Christian  community  whatever.  This  leads 
me  to  observe, 

3.  That  baptism  is  to  be  regarded  more  as  a  qualijicar 
tion  for  church  membership,  and  as  an  evidence  or  badge 
of  it,  than  as  constituting  the  thing  itself.  If  it  precede 
the  assumption  of  the  Christian  covenant,  it  may  be  re- 
garded but  as  a  qualification  for  membership  ;  if  it  succeed 
it,  it  may  be  looked  upon  as  an  evidence  or  confirmation 
of  the  assumption  of  that  covenant,  and  of  God's  fidelity  in 
that  covenant.  In  the  case  of  children,  as  well  as  of  ex- 
communicated members,  it  may  be  regarded  as  preceding 
the  covenant  engagement,  and  therefore  as  a  qualification 
for  membership.  In  cases  where  persons  in  adult  years 
are  first  introduced  into  the  church,  its  administration  may 


2G2  A    QUESTION    DISCUSSED. 

either  precede  the  taking  of  the  covenant,  or  it  may  follow. 
In  the  one  case,  it  may  be  considered  as  quahfying  for  ad- 
mission into  the  church  ;  in  the  other,  as  being  a  seal  or 
confirmation  of  such  admission  ;  or,  probably,  we  had 
better  say,  that,  viewed  as  administered  to  us,  baptism  be- 
comes a  qualification  for  membership ;  but  contemplated 
as  someiMmg  proceeding  from  and  appointed  by  God,  it  is 
a  seal  of  our  covenant  relationship  to  him. 

In  order  to  illustrate  these  views,  suppose  a  certain 
number  of  men  to  be  associated  for  certain  definite  pur- 
poses, and  to  be  regulated  by  a  certain,  a  fixed  constitution. 
Suppose,  also,  tliat  it  was  necessary,  in  order  to  introduc- 
tion into  that  association,  to  have,  first,  personal  fitness ; 
secondly,  to  take  a  solemn  oath  on  the  tlircshhold ;  and, 
thirdly,  to  sign  the  constitution.  Now  it  is  certain,  that  so 
far  as  mere]^membership  goes,  the  signing  of  the  constitu- 
tion, as  it  is  the  last,  so  it  is  the  most  important  step  in  the 
series.  Personal  fitness  could  not  constitute  membership, 
nor  could  this,  allied  with  the  taking  of  the  oath,  consti- 
tute it.  If  a  person,  after  having  been  judged  worthy  of 
admittance  into  such  society,  and  after  having  actually 
taken  the  admission  oath,  should,  nevertlicless,  refuse  to 
sign  the  constitution,  he  could  by  no  means  be  considered 
as  a  member.  And  if,  too,  such  person  should  afterwards 
change  his  mind,  and  be  willing  to  subscribe  the  consti- 
tution ;  in  this  case,  it  would  by  no  means  be  necessary 
either  to  inquire  into  his  personal  fitness,  or  to  administer 
the  oath  a  second  time.  And,  on  the  contrary,  if  we  sup- 
pose such  person  to  have  signed  the  constitution  ;  and  yet 
that  no  inquiry  had  been  made  into  his  personal  fitness, 
nor  had  the  admission  oath  been  administered ;   in  such  a 


A    QUEISTION    DISCUSSED.  263 

case  his  memhersMp  would  already  have  been  constituted  j 
although  the  mode  of  its  accomplishment  was  irregular. 
The  essential  part  of  membership,  in  this  as  in  every  other 
case,  must  therefore  be  pei'sonal  suhmission  to  the  rules  and 
laws  by  which  the  community  is  governed,  in  ichich  the  mem- 
hcrship  is  constituted.  Now,  in  order  to  apply  this  illus- 
tration, I  would  say,  that  this  personal  fitness  represents, 
in  adults,  the  profession  of  faith ;  in  children,  the  profession 
of  believing  parents.  That  the  oath  represents  baptism, 
and  that  the  signing  of  the  constitution  represents  the  as- 
sumption of  the  Christian  covenant.  Now,  it  is  evident 
here,  as  in  the  other  case,  that  neither  personal  piety 
alone,  nor  personal  piety  associated  with  baptism,  consti- 
tutes membership  in  the  church.  On  the  other  hand,  a 
public  assumption  of  the  covenant  alone,  renders  him  who 
thus  submits  to  it,  a  member  of  the  church,  though  irregu- 
larly introduced.  The  essence  of  church  memhersMp,  there- 
fore,  is  the  taking  of  the  covenant. 

In  order  still  to  render  this  subject  more  clear,  sup- 
pose that  a  member  of  the  Baptist  church  has,  for  miscon- 
duct, been  excommunicated.  In  his  excommunicated 
state,  he  is  unquestionably  out  of  the  church.  But  sup- 
pose such  a  person  subsequently  to  reform,  and  to  apply 
again  for  admission  into  the  church,  what  course  would  be 
pursued  ?  Baptism  would  certainly  not  be  re-administer- 
ed in  such  a  case.  All  that  could  be  necessary,  would  be 
the  re-assumption  of  the  covenant.  In  this  case,  certainly, 
baptism  alone  could  not  be  regarded  as  the  door  of  ad- 
mission into  the  church,  since  the  person  really  baptized 
was,  nevertheless,  out  of  the  church,  and,  when  re-admit- 


0G4  A  QUESTION  DISCrSSED. 

ted  into  cluirch  fcllowsliip,  was  not  baptized  a  second 
time. 

From  all  these  considerations  it  is  evident,  that  bap- 
tism alone  does  not  constitute  membership  in  the  church 
of  Christ. 

To  keep  back  our  children  who  have  been  baptized 
in  infancy,  therefore,  from  the  privileges  of  full  member- 
ship in  the  church,  until  they  subscribe  the  church  cove- 
nant in  their  own  persons,  is  perfectly  consistent  with  the 
ordinance  itself  and  with  the  Word  of  God. 

Our  practice  in  this  particular,  also,  has  in  it  two  great 
advantages — it  secures  the  pious  training  of  the  young, 
and,  at  the  same  time,  excludes  the  wicked  from  the 
church  :  it  both  supports  the  religion  of  the  family,  and 
maintains  the  purity  of  the  professing  community  of  God's 
people. 

I  would  also  add,  that  from  the  views  of  the  subject 
above,  baptized  persons,  who  yet  have  never  j^crsonally 
taken  the  covenant  upon  them,  as  they  are  not  members 
of  the  church  themselves;  so  they  cannot  claim  the  privi- 
lege of  baptism  for  their  children. 


LECTURE    XII. 

THE  RECEPTION  OF  CHILDREN  INTO  MEMBERSHIP 
IN  THE  CHURCH  WITH  THEIR  PARENTS,  GREAT- 
LY  PROMOTIVE  OF  PIETY. 

The  grand  object  of  the  church  is,  so  to  display  the 
glory  and  grace  of  God  amongst  men,  as  to  effect  the  great- 
est possible  good.  The  church  constitutes  an  intermedi- 
ate kingdom  between  the  world  and  heaven.  Either  the 
complete  identification  of  it  with  the  one  or  the  other  of 
these,  or  its  perfect  separation  from  them,  would  destroy 
its  existence.  If  identified  with  heaven,  or  amalgamated 
with  the  world,  the  present  character  of  the  Redeemer's 
kingdom  on  earth  would  of  course  be  obliterated.  Or,  if 
it  were  entirely  severed  from  its  Head,  or  disconnected 
with  a  world  of  sinners,  it  would  also  cease  to  exist  in  its 
present  form.  The  character  of  the  church,  thus  very 
much  resembles  that  of  the  Redeemer.  If  the  Saviour 
should  cease  to  be  either  God  or  man,  his  mediatorial  office 
would  at  once  be  destroyed.  So,  if  the  church  renounces 
either  her  heavenly  or  her  earthly  character,  at  once  does 

she  cease  to  be   an   intermediate  kingdom   between   this 
23 


2GG  RECEPTION    OF    CHILDREN 

world  and  the  next.  The  utility  of  the  church  must,  there- 
fore, depend  upon  a  proper  maintenance  of  her  intercourse 
with  God,  and  her  connection  with  the  world.  If  the 
channel  through  which  divine  grace  flow.s  into  her  bosom 
be  intercepted,  she  perishes;  and  if  the  streams  through 
which  that  grace  is  diffused  over  an  ungodly  world,  be  cut 
off,  she  likewise  dies.  All  efforts,  therefore,  to  promote  the 
best  interests  of  the  church,  must  have  a  direct  reference 
to  her  connection,  on  the  one  hand,  with  God,  and  on  the 
other,  with  the  world.  If,  erring  on  the  one  side,  we  at- 
tempt to  render  her  but  a  human  institution,  by  dissolving 
her  true  relationship  with  her  Divine  Head,  we  destroy  her, 
and  convert  her  members  into  infidels.  And  if,  on  the 
other  side,  we  attempt  to  render  her  perfectly  i.solated  in 
the  world,  we  effect  the  very  same  end,  and  render  her  in- 
mates but  the  frenzied  bigots  of  the  grossest  delusions. 
Hence  fanaticism  and  infidelity,  though  perfectly  opposite 
in  their  nature,  have,  nevertheless,  been  each  of  them,  the 
inveterate  enemies  of  all  true  religion. 

The  special  medium  of  intercourse  between  the  church 
and  sinners,  for  which  we  now  contend,  is  that  by  which 
the  children  of  believing  parents,  in  virtue  of  their  connec- 
tion with  their  parents,  are  received,  in  a  certain  .^ense, 
into  membership  in  the  church,  and  are  thus  brought  un- 
der its  supervision  and  care.  This  connection  between 
the  kingdom  of  Christ,  and  those  for  whom  its  blessings 
were  designed,  we  assert  to  be  both  wise  and  gracious. 

I.  Our  first  remark  on  this  part  of  the  subject  is,  that 
such  connection  wiili  the  children  of  believing  parents  can 
do  the  church  no  possible  harm.  There  are  but  two  ways 
in  which  it  can  be  conceived  as  injuring  the  church,  either 


INTO    CHURCH    MEMBERSHIP.  267 

by  prostituting  an  ordinance  of  the  gospel;  or,  by  introdu- 
cing unregenerated  persons  into  Christian  communion. 
Now,  if  it  injure  the  church  in  the  former  way,  it  must  be, 
either  through  the  impiety  with  which  baptism  is  received, 
or,  through  the  subsequent  impenitence  and  wickedness  of 
the  party  baptized.  But,  it  cannot  be  injurious  through 
any  impiety  in  its  reception  ;  because,  it  is  administered 
by  a  regular  minister  of  the  gospel,  in  a  regular  Christian 
society,  to  a  regular  member  of  the  church,  and  with  pro- 
per explanation  of  its  nature  and  duties.  Certainly,  in 
such  a  case,  baptism  is  no  more  liable  to  abuse,  than  any 
other  ordinance  or  truth  of  the  gospel  would  be  under  simi- 
lar circumstances.  Nor  can  this  ordinance  be  prostituted, 
by  any  subsequent  impenitence  and  wickedness  in  the  par- 
ty baptized.  The  obligations  of  Christian  duty  which  rest 
upon  the  most  abandoned  of  men,  can  certainly  never  be 
regarded  as  vilified  and  abused  themselves,  through  the 
ungodliness  of  him  upon  whom  they  rest.  The  obligations 
themselves  must  ever  remain  pure  and  spotless,  however 
corrupt  and  vile  the  sinner  may  render  himself  in  crime. 
And,  besides,  there  are  many  cases  of  adult  baptisms,  in 
which  the  party  baptized  becomes  abandoned  and  profli- 
gate. If,  then,  the  falling  of  baptized  persons  into  sin, 
must  necessarily  disgrace  and  prostitute  the  ordinance  it- 
self, then  must  we  cease  to  baptize  altogether.  Nor  is 
there  greater  probability  that,  out  of  a  number  of  children 
properly  baptized  and  educated,  more  will  become  impeni- 
tent  and  profligate,  than  from  a  number  of  baptized  adults 
equally  great.  Both  reason  and  experience  teach,  that  the 
probability  in  the  one  case,  is  no  greater  than  in  the 
other. 


^GS  RECEPTION    OK    CHILDREN 

Nor  can  the  baptism  of  the  children  of  believers  in- 
jure the  church,  by  introducing  into  her  bosom  unregene- 
rated  persons.  We  liave  already  shown,  that  baptized 
children  are  members  of  the  church,  but  in  tutelage;  that 
is,  they  may  be  considered  either  as  passive  members, 
through  their  parents,  or  as  standing  on  the  vestibule  of 
the  Christian  temple,  and  quaJiJied,  in  this  particular, 
for  personal  and  complete  membership,  whenever  they  may 
please  to  enter  into  covenant  with  God  and  his  church. 
Without  a  profession  oi personal  religion,  they  can  gain  no 
admittance  into  the  full  privileges  of  church  membership. 
Thus  do  they  sustain  a  relationship  to  the  church,  of  infi- 
nite importance  to  them,  and  which  can,  in  no  case,  do  the 
professing  body  of  believers  the  least  harm. 

II.  A  second  remark  I  would  make  is,  that  the  prac- 
tice of  baptizing  the  children  of  God's  people,  is  of  essen- 
tial service  to  the  interests  of  religion. 

1.  It  is  a  sensible  and  positive  proof  of  two  of  the  pro- 
minent doctrines  of  revelation, —  the  depravity  of  infants, 
and  their  need  of  grace.  It  is  the  natural  tendency  of 
things  in  this  world,  for  men  to  deny  and  disbelieve  the 
moral  corruption  of  human  nature  altogether;  and,  espe- 
cially, to  maintain  the  spotless  innocence  of  new-born  in- 
fants. That  such  errors  as  these  would  undermine  the 
very  foundation  of  the  gospel,  is  certain.  The  denial  of 
human  depravity  necessarily  terminates  in  the  denial  of 
divine  mediation ;  and  the  denial  of  the  depravity  of  in- 
fants, is  but  the  first  step  to  the  maintenance  of  adult  inno- 
cence. The  history  of  the  church,  too,  bears  ample  testi- 
mony to  tlie  fact,  that  all  such  abatenients  of  total  human 
corruption,  has  finally  terminated   in  the  most  dangerous 


INTO    CHURCH    MEMBERSHIP.  269 

heresies.  Now,  in  the  baptism  of  infants,  the  sinfulness 
of  their  natures,  and  their  need  of  divine  grace,  are  stri- 
kingly exhibited,  and  put  beyond  the  power  of  contradic- 
tion. 

2.  This  practice  also  impresses  on  the  minds  of  all,  the 
great  importance  of  the  salvation  of  children.  From  mis- 
taken views  of  the  innocence  of  children,  or  from  their 
inferiority  in  society,  there  is  a  very  great  tendency  to 
neglect  their  souls  altogether.  Thus  both  the  minister  and 
his  people  are  apt,  in  contemplating  the  larger  forms  of 
human  existence  around  them,  to  overlook  those  smaller 
ones,  every  where  diffused  through  their  families  and 
churches.  We  preach  for  adults — we  pray  for  adults  j  but 
forget  the  children.  We  spend  our  lives,  for  the  most 
part,  in  attempting  to  straighten  the  old  and  sturdy  oaks 
of  the  forest,  while  we  bestow  but  little  attention  upon  the 
saplings  and  twigs  by  their  side.  But  wherever  the  duty 
of  baptizing  children  has  been  well  understood,  and  uni- 
formly practised,  there  their  salvation  has  always  been  a 
matter  of  corresponding  interest  and  effort. 

3.  The  administration  of  this  ordinance  to  infants,  also 
strengthens  the  faith  and  increases  the  fidelity  of  parents. 
The  salvation  of  his  child,  is  that  which  should  burden  a 
parent's  heart  much  more  than  any  thing  besides.  His 
relationship  to  his  child,  his  affection  for  him,  his  influence 
over  him,  all,  should  make  him  seek  this  object  above 
every  other.  Now,  in  the  baptism  of  his  child,  such  pa- 
rent has  his  duty  defined,  his  work  laid  out  before  him, 
and  the  offer  of  divine  help  for  its  execution  afforded.  The 
parent  may  be  regarded  as  properly  enough  entering  into 

the  following  soliloquy  :   '  If  my  child  were  not  depraved, 

23* 


270  RECEPTION  OF  CHILDREN 

why  baptize  him?  If  he  needed  not  regeneration,  why 
apply  to  him  its  sign  ?  If  grace  were  not  offered  him, 
why  am  I  commanded  to  bring  him  to  a  gospel  ordinance? 
And  if  God  will  not  bless  my  efforts,  why  enter  into  cove- 
nant with  me  in  behalf  of  my  offspring?'  Surely,  no  pa- 
rent can  possibly  attend  to  this  important  duty,  without 
feeling,  in  his  own  soul,  his  faith  confirmed  and  liis  desires 
elevated. 

4.  Again.  The  baptism  of  the  young,  promotes  the 
interests  of  the  church,  by  securing  for  them  a  proper 
religious  training.  It  secures  this  training  in  two  ways : 
first,  by  the  propinquity  of  baptized  children  to  the 
church ;  and  secondly,  by  the  obligations  this  ordinance 
imposes.  This  end  is  effected  by  the  propinquity  of  such 
children  to  the  professing  church.  We  have  already 
shown,  that  they  stand  on  the  very  threshhold  of  the  spirit- 
ual  temple.  They  occupy  a  kind  of  nursery,  in  the  very 
porch  of  the  Christian  community.  This  being  the  case, 
they  are  neither  foreigners  nor  strangers;  but  the  very 
seed  and  offspring  of  the  kingdom  of  Christ.  Their  situa- 
tion yields  to  them  the  very  best  advantages  they  could 
possibly  have,  for  the  attainment  of  Christian  knowledge. 
They  are  like  young  Samuel,  whom  his  mother  dedicated 
to  the  Lord,  and  had  raised  in  the  very  tabernacle  itself. 
All  the  doctrines  and  hopes  of  religion,  its  institutions  and 
blessings,  are  all  theirs  by  birthright.  Over  them  piety 
sheds  her  constant  and  hallowed  influence.  Faith,  with 
all  her  witnesses  for  the  truth,  is  continually  pleading  with 
their  hearts.  The  voice  of  the  Redeemer,  saying,  "  Suf- 
fer little  children  to  come  unto  me  and  forbid  them  not, 
for  of  such  is  the  kingdom  of  heaven,"  is  continually  rolling 


INTO    CHURCH    MEMBERSHIP.  271 

on  their  ears.  For  them,  Hope  is  planting  on  the  fair 
canopy  of  heaven  an  immortal  star ;  and  Charity,  love- 
liest of  the  graces,  is  lightening  in  their  tender  counte- 
nances, the  smiles  of  eternal  joy,  and  spreading  before 
them  all  the  attractions  of  a  life  of  holiness  and  peace. 
Thus  circumstanced,  how^  almost  inevitable  is  the  surren- 
der of  their  youthful  hearts  to  God. 

But  this  practice  also  secures  the  religious  training  of 
the  young,  by  the  obligations  it  imposes.  Obedience  to 
divine  commands  is  absolutely  enjoined  upon  both  those 
who  administer  and  those  who  receive  this  ordinance. 
"  This  is  my  covenant,"  said  God  to  Abraham,  "which 
ye  shall  keep."  And  said  Christ  to  his  apostles,  "teach 
them  to  observe  whatsoever  I  have  commanded  you." 
There  is  an  obligation,  therefore,  imposed  upon  the 
church,  as  well  as  upon  the  parent,  to  inculcate  upon  the 
young  disciple  the  lessons  of  Christianity.  There  is  also 
an  obligation  resting  upon  the  child  to  receive  and  prac- 
tise such  instructions.  Now  it  is  evident,  that,  under 
such  circumstances  as  these,  the  religious  training  of  the 
child  would  be  as  effectually  secured,  as  in  the  nature  of 
things  it  could  be  in  this  life. 

5.  This  practice  also  elevates  the  standard  of  piety  in  a 
church.  This  it  does  in  at  least  three  ways.  First,  by 
promoting  the  religion  of  the  family.  It  awakens  a  deeper 
interest  in  the  bosom  of  parents  about  the  salvation  of 
their  offspring.  It  causes  them  to  expect  more,  to  under- 
take more.  The  consequence  of  this  will  be  greater 
attainments  of  personal  piety  among  parents  themselves — 
more  prayerfulness — more  self-denial — more  frequent  fast- 
ings, and  greater  uniformity  and  consistency  of  deport- 


272  RECEPTION    OF    CHILDREN 

ment.  And  as  he,  who  is  most  busy  at  home  is  most  apt 
to  be  industrious  abroad,  so  the  domestic  labors  and  piety 
of  the  parent,  will  but  prepare  him  for  entering  into  more 
extensive  fields  of  usefulness  and  duty.  But  this  end  is 
also  attained,  by  uniting  and  harmonizing  tlie  entire  efforts 
of  the  whole  church,  in  promoting  the  salvation  of  her 
children.  From  this  field  of  enterprise  no  believer  in 
Paedobaptism  can  feel  himself  excused  : — the  obligation  is 
an  universal  one,  the  duty  is  common.  The  necessary 
consequence  of  this  will  be,  the  originating  of  all  those 
schemes  and  plans,  by  which  the  minds  of  children  may 
be  reached  and  well  indoctrinated  in  the  truths  of  the 
gospel.  Parents  will  teach  at  home — the  Pastor  and 
Elders  will  visit  and  catechise — Infant  and  Sabbath 
Schools  will  be  gotten  up  and  supported — ordinary 
schools  and  academics  will  be  established  on  Christian 
principles — and  every  possible  instrument  wielded,  in 
order  to  secure  an  object  so  grand  and  so  obligatory. 
Now,  in  the  carrying  forward  of  such  a  work  as  this,  con- 
sists the  very  vitality  of  religion  in  a  church.  A  stagnant 
religion  can  have  no  existence.  Piety  is  active  and  be- 
nevolent in  her  very  nature.  The  more,  therefore,  that  a 
church  is  usefully  employed,  the  more  vigorous  will  be  the 
exercises  of  grace  among  her  members.  Nor  will  the  good 
work  terminate  with  the  immediate  children  of  the  church. 
Christians  would  become,  under  such  circumstances, 
"  nursing  fathers  and  mothers"  to  the  offspring  of  unbe- 
lieving parents.  They  would  be  ready  to  feel  for  wretch- 
edness, wherever  it  existed  ;  and  thus  to  diffuse  their 
prayers,  their  sympathies,  and  their  alms,  over  the  whole 
world.     The  other  way  in  which  this  practice  would  ac- 


INTO    CHURCH    MEMBERSHIP.  273 

complish  the  end  contemplated  is,  by  furnishing  candi- 
dates for  admission  into  the  church  with  the  most  eminent 
qualifications.  Being  born  and  raised  in  the  very  nursery 
of  piety,  and  enjoying  the  very  best  opportunities  for  the 
improvement  of  the  mind,  and  the  cultivation  of  the  heart, 
the  children  of  the  church  would  not  only  be  early  intro- 
duced into  full  membership,  but  would  come  in  with  ad- 
vantages for  a  pious  life,  which  no  others  could  possibly 
enjoy. 

6.  This  practice  also  renders  the  preaching  of  the 
gospel  more  efficient.  One  of  the  greatest  evils  with 
which  the  ministry  has  to  contend  is,  the  encountering  of 
that  opposition  which  arises  from  the  ignorance,  stupidity, 
prejudices,  errors,  and  profligacy,  which  result  from  the 
neglect  of  domestic  training.  To  enlighten  a  mind  long 
enshrouded  in  the  grossest  ignorance,  to  awaken  a  con- 
science long  seared  in  stupidity  and  sin,  to  bend  a  will 
long  accustomed  to  its  own  control,  to  purify  affections 
polluted  with  the  grossest  indulgences,  to  unfetter  a  soul 
manacled  and  chained  in  impiety,  thus  to  transform  the 
very  image  of  Satan  into  that  of  Christ,  is  a  work  as  dis- 
couraging as  it  is  difficult.  The  filling  of  the  house  of 
God  with  such  hearers  as  these,  is  but  to  render  preaching 
a  most  hopeless  task.  It  is  like  sending  for  the  physician 
when  the  patient  is  in  the  very  agony  of  death.  It  is  to 
expect  reformation,  when  the  principle  to  be  reformed  is 
itself  almost  entirely  annihilated  by  a  course  of  abandoned 
profligacy.  It  is  but  to  tempt  God,  and  require  miracles. 
In  this  case,  the  ministry  becomes  almost  an  insupportable 
burden,  and  is  likely  to  be  attended  with  little  or  no  suc- 
cess.    On  the  contrary,  where  parents  have  been  faithful 


2T4  RECEPTION    OF    CHILDREN 

in  the  discharge  of  their  duty,  and  uhere,  by  his  early 
baptism,  the  youth  has  been  phiced  under  the  inspection 
and  control  of  the  church,  the  work  of  j)ulj)it  instruction 
becomes  both  easy  and  pleasant.  In  such  cases,  the  con- 
science is  tender,  the  heart  impressible,  and  the  disposi- 
tion tractable.  Long  accustomed  to  venerate  his  spiritual 
teacher,  the  young  man  esteems  him  as  a  father  and  loves 
him  as  a  friend.  He  values  his  counsels  and  receives  his 
instructions.  His  place  in  the  church  is  agreeable  and 
easy  ;  and  every  thing  connected  with  religion  has,  to  the 
view  of  his  mind,  a  lovely  aspect,  and  exerts  upon  him  a 
softening  influence.  The  triumphs  of  the  gospel,  under 
such  circumstances,  must  always  be  great  and  glorious. 
The  work  of  saving  men  is  much  more  than  half  accom- 
plished in  the  family.  Thus,  while  the  pulpit  upholds  and 
sustains  the  piety  of  the  family,  in  its  turn  the  latter  up- 
holds and  sustains  that  of  the  pulpit. 

7.  Another  advantage  which  this  practice  renders  the 
church  is,  that  it  offers  the  greatest  possible  inducement 
to  unbelievers  to  embrace  religion.  The  command  to  them 
is  like  that  to  Noah,  "Come  thou  and  all  thy  house  into  the 
ark."  The  same  covenant  that  embraces  the  parent,  is 
also  extended  to  the  children ;  the  same  seal  by  which 
grace  is  offered  and  confirmed  to  him,  is  likewise  applied 
to  his  offspring.  When,  therefore,  an  ungodly  father  sees, 
on  the  one  hand,  the  great  injury  he  is  rendering  his  fami- 
ly, through  his  impenitence  and  unbelief;  and  on  the  other, 
the  great  advantage  he  may  be  to  them  by  becoming  truly 
pious ;  iiovv  irresistible  are  the  reasons  that  thus  operate 
upon  his  mind?  And  how  powerful  must  be  those  ap- 
peals, from  the  sacred  desk,  to  such  parents,  which  repre- 


INTO    CHURCH    MEMBERSHIP.  275 

sent  them  as  placed  in  the  fearful  alternatives,  of  either 
bearing  their  children  along  with  them  to  hell ;  or  lifting 
them  up  by  their  faith  to  the  abodes  of  blessedness  !  What 
parent's  heart  can  be  steeled  to  such  entreaties  and  mo- 
tives as  these  ? 

III.  A  third  remark  I  offer  is,  that  a  strict  adherence 
to  the  principles  of  Paedobaptism  would  afford  the  most 
powerful  means  now  in  existence  for  the  conversion  of  the 
world. 

This  is  a  day  of  wonderful  enterprise.  The  benevo- 
lent and  evangelical  societies,  that  decorate  the  church  and 
are  blessing  the  world,  are  very  numerous.  "  Many  are 
running  to  and  fro,  and  knowledge  is  increased."  But 
amidst  all  these  efforts  there  is  still  a  great  deficiency.  This 
deficiency  consists  in  not  bringing  into  the  service  of  reli- 
gion, as  it  should  be,  the  connection  hetioeen  parent  and 
child.  It  is  the  immediate  influence  of  this  very  connec- 
tion that  is  determining  the  fate  of  generation  after  gene- 
ration. It  is  this,  that  leaves  heathen  to  succeed  heathen, 
Mahometans  to  fill  the  places  of  Mahometans;  and  which 
causes  one  race  of  sinners  to  succeed  another  with  awful 
exactness  and  ct.  linty.  All  the  efforts  of  the  gospel,  too, 
as  now  exerted — our  churches  and  ministers,  our  benevo- 
lent associations  and  missionaries — arc  hut  attempting  to 
counteract  the  evils  which  one  generation  devolves  upon 
another  :  and  it  is  a  lamentable  fact,  that  the  solitary  and 
pernicious  influence  of  parents  upon  children  is,  at  present, 
withstanding,  and  has  for  ages  withstood,  the  whole  moral 
force  of  the  gospel !  All  the  efforts  which  the  church  of 
Christ  is  now  making  for  the  salvation  of  man,  are  inade- 
quate to  prevent  the  fatal  effects  of  this  one  agent  of  Satan, 


2TG  RECEPTION    OF    CHII.DUF.N 

Tlie  reason  of  this  is  obvious.  The  child  is  formed  by  the 
parent.  The  influence  which  the  latter  exerts  over  his  off- 
spring, is  greater  than  that  u  hich  any  other  person  can  exert 
over  him  ;  or  probably  than  the  influence  of  all  the  world  be- 
side. This  being  the  case,  whoever  wields  the  connection 
between  parents  and  children,  determines  the  destinies  of 
man.  Ifthis  connection  is  sanctified  by  grace,  and  directed 
by  piety,  the  whole  tvorld  is  saved.  If  it  be  entirely  in  tlic 
hands  of  error  and  under  the  supreme  control  ol  sin,  the 
inhale  world  is  lost,  irrecoverably  lost,  ivithout  the  sovereign 
intervention  of  divine  grace.  The  contest,  therefore,  be- 
tween Christ  and  Satan,  as  to  supremacy  in  this  world,  is 
but  a  contest  in  reference  to  the  wielding  of  parental  in- 
flucnce.  Whoever  secures  this  point,  according  to  the 
present  state  of  things,  is  master.  Tliis  is  the  powerful 
engine  which  decides  the  controver.sy  and  gains  the  vic- 
tory. In  attempting,  therefore,  to  evangelize  the  world, 
the  whole  moral  force  of  the  church  should  be  directed  to 
the  securing  of  this  point.  Without  its  possession  the 
work  never  can  be  accomplished — with  it,  it  is  already 
done. 

The  securing  to  the  interests  of  the  church  of  parental 
influence,  being,  therefore,  the  great  desideratum  in  the 
evangelization  of  the  world,  the  question  necessarily  arises, 
as  to  the  best  mode  of  gaining  this  object.  Now,  it  is 
evident,  that  this  never  can  be  done,  without  first  gaining 
an  entire  possession  of  that  parental  influence  which  exists 
icithin  the  professing  church.  Without  ac(]iiiring  this,  we 
raise  up  rebels  in  our  own  bosom  that  will  subsequently 
harass  and  afflict  us.  In  marching  on  to  conquest,  we 
have  enemies  behind  us  unsubdued,  who  will  soon  make 


INTO    CHURCH    MEMBERSHIP,  277 

an  assault  upon  our  rear.  It  is  also  evident,  that  this 
never  can  be  done  by  attempting  to  control  the  influence 
which  ungodly  parents  out  of  the  church,  exert  upon  their 
children.  As  long  as  such  parents  remain  ungodly,  and 
control,  as  they  must,  the  whole  educational  course  of  their 
children,  it  will  be  impossible  for  the  church  to  secure  to 
its  interests  that  parental  influence.  An  evil  tree  will 
bring  forth  evil  fruit ;  and  the  influence  which  an  unbe- 
lieving or  heathen  parent  exerts  over  his  offspring,  must 
necessarily  be  pernicious.  Nor  is  it  at  all  possible  for 
Christians  so  to  supplant  the  parental  claims  of  an  ungodly 
world,  as  to  have  the  management  and  raising  of  their 
children.  The  only  course,  therefore,  to  be  pursued  is, 
for  the  church,  in  the  first  place,  fully  to  occupy  her  own 
territory  ;  and  then,  secondly,  to  make  all  the  conquests  she 
possibly  can.  She  must  first  take  into  her  hands  that 
parental  influence  which  exists  in  her  own  bounds ;  and 
then  she  must  make  such  accessions  to  her  number  as  she 
can.  She  must  first  exact  a  pledge  of  faithful  training 
from  all  her  own  members  ;  and  as  she  receives  others  into 
her  bosom,  she  must  require  the  same.  In  this  way,  and 
in  this  way  alone,  can  she  hope  to  get  into  her  possession 
that  mighti/  lever  which  determines  the  destinies  of  men. 

Now,  it  is  obvious,  in  contemplating  the  efforts  of  the 
present  day  for  the  salvation  of  men,  that  they  are  rather 
secondary  than  primari/.  We  direct  our  attention  too  ex- 
clusively to  the  adiilt  transgressors  of  God's  holy  law,  to 
the  neglect  of  children.  We  exert  ourselves  in  attempting 
/  to  transfer  from  the  wilds  of  sin  to  the  garden  of  the  Lord, 
the  sturdier  trees,   while  we  disregard  too  much   those 

germs  and  sprouts  in  which  the  hope  of  success  princi- 

24 


278  RECEPTION  OF  CHILDREN 

pally  consists.  Nor  is  it  cnougli  to  reply  to  this,  that  we 
have  our  day,  our  Sabbath,  and  our  infant  schools.  These, 
it  is  true,  exert  a  powerful  and  a  salutary  influence;  but 
still  they  do  not  reach  the  evil.  We  need  an  engine  still, 
of  a  different  kind.  IVc  tniist  control  the  connection  be- 
tween the  parent  and  the  child.  No  matter  what  other 
means  we  employ,  the  work  never  can  be  secured  without 
this.  A  teacher  is  not  a  parent,  nor  does  the  child  regard 
him  as  such.  The  teacher,  too,  is  but  occasionally  with  the 
child,  the  parent  is  constantly  with  him.  The  teacher 
commences  his  operations  at  a  later,  and  terminates  them 
at  an  earlier  age,  than  the  parent.  Nor  can  his  influence 
ever  be  so  great.  If  then  the  church  would  proceed 
wisely  and  efllciently  In  the  great  work  in  which  she  is 
engaged,  she  must  manage,  at  least  in  her  own  bounds, 
the  connection  between  parent  and  child.  As  no  other 
human  being  can  possibly  take  the  place  of  a  natural 
parent,  so  no  other  means  can  possibly  supplant  this.  Now 
we  assert,  without  the  fear  of  contradiction,  that  the  best 
possible  mode  of  getting  into  her  hands  this  powerful  in- 
strument, is,  for  her  to  exact  a  solemn  pledge  from  all  of 
her  members,  to  be  faithful  in  the  religious  training  of  their 
offspring.  She  must  baptize  her  children,  or  this  object 
never,  no,  never  can  be'  attained.  We  may  just  as  well 
suppose,  that  the  church  could  flourish  and  triumph  in  an 
invisible  state — that  is,  without  ministers,  or  officers,  or 
members,  as  to  hope  for  the  accomplishment  of  this  object, 
without  the  baptism  of  our  children.  We  may  with  as 
much  propriety  suppose,  that  the  cause  of  temperance 
would  succeed  without  any  visible  organization,  as  that 
parental  influence,  existing  within  the  church,  shall  have  its 


INTO    CHURCH    MEMBERSHIP.  279 

proper  character  and  produce  its  proper  residts,  loithoiit 
the  obligation  of  this  oi'dinance.  No,  nothing  but  an  insti- 
tution of  this  kind  meets  the  exigency  of  the  case.  And 
take  such  an  institution  away,  and  there  is  nothing  which 
can  supply  the  deficiency. 

In  order  to  support  these  sentiments,  I  will  add  to 
what  has  already  been  said,  but  three  additional  considera- 
tions. 

1.  That  wherever  associations  have  been  formed  for 
the  acquisition  of  any  particular  objects,  designed  for 
the  advantage  of  mankind  generally,  it  has  always  been 
regarded  as  an  important  matter,  to  associate  with  such 
institutions  the  influence  of  parents  over  their  children, 
in  the  accomplishment  of  such  objects.  We  observe  this 
in  the  first  place,  in  national  governments.  Just  in  propor- 
tion to  the  influence  which  the  civil  establishment  of  any 
country  exerts  upon  children  through  their  parents,  will 
be  the  stability  of  such  establishment.  Associated  with 
any  state  whatever,  the  connection  between  parents  and 
children  would  give  to  government  both  strength  and 
permanency ;  but  disconnected  from  its  interests,  and  the 
very  same  instrument  would  produce  a  total  subversion  of 
any  political  fabric  in  existence.  It  is  to  that  patriotic  in- 
fluence which  American  citizens,  as  parents,  exert  upon 
their  children,  that  we  are  to  look  for  the  perpetuity  of  our 
free  institutions.  And,  if  we  were  to  suppose  it  possible 
for  all  the  parents  in  our  great  republic  to  educate  their 
children  amidst  sentiments  of  royalty  and  despotism,  our 
government  would  be  perfectly  changed  in  the  very  next 
generation.  It  was  through  this  very  instrument,  that  an- 
cient Greece  and  Rome  arose  to  such  renown.     It  was 


•280  RECEPTION    OF    CHILDREN 

almost  entirely  the  influence  of  fathers  and  mothers,  that 
produced  those  veteran  soldiers  in  each  country,  that  were 
invincible  by  any  force  then  known.  Lycurgus,  the  La- 
ceda?monian  legislator,  was  particularly  careful  to  control 
this  influence  to  the  advantage  of  the  state.  And,  we  he- 
sitate not  to  say,  that  that  government  which  neglects  this 
solitary  point,  however  perfect  in  every  thing  besides,  can 
never  be  of  any  long  continuance.  Again,  we  see  this 
fact  also  exhibited,  in  all  efforts  for  the  promotion  of  edu- 
cation. Children  are  the  property,  in  a  certain  sense,  of 
their  parents.  Without  parental  consent,  therefore,  no 
school  can  exist;  our  colleges  and  academies,  our  Sabbath 
and  day  schools,  all  depend  for  their  very  existence  upon 
this  very  thing.  Every  plan,  therefore,  for  the  promotion 
of  education,  must  have  special  regard  to  the  connection 
between  parent  and  child.  Hence,  we  see  those  acade- 
mies and  Sabbath  schools,  that  have  parents  and  teachers 
closely  associated  together,  almost  always  flourishing  ; 
while  others,  in  which  this  is  not  the  case,  invariably  de- 
cline. In  the  great  temperance  reform,  which  has  re- 
cently commenced,  we  have  also  a  practical  exhibition  of 
the  same  truth.  Without  associating  with  temperance  so- 
cieties the  influence  of  parents  over  their  children,  what 
would  such  societies  soon  become?  In  those  institutions, 
a  special  pledge  is  exacted  from  parents  to  train  their 
children  up  in  sentiments  of  sobriety.  It  is  in  this  way 
we  hope  to  remove  the  evils  of  intemperance,  and  to  trans- 
mit to  posterity  all  the  blessings  of  this  salutary  reforma- 
tion. 

Now,  we  surely  could  not  expect,  that  in  a  case  infi- 
nitely liigher  than  those  alluded  to,  either  God  should  pre- 


INTO    CHURCH    MEMBERSHIP.  281 

scribe,  or  man  select,  a  course  less  wise  in  its  construc- 
tion, than  that  which  characterizes  mere  human  institu- 
tions. The  very  nature  of  the  case,  therefore,  requires, 
that  the  influence  of  parents  over  children  should  be  entire- 
ly, and  in  the  highest  degree,  allied  with  the  interests  of 
religion.  Now,  that  such  alliance  can  be  attained  in  its 
highest  degree,  but  by  the  ordinance  of  infant  baptism,  is 
so  evident,  as  to  need  no  proof  He  who  denies  it,  denies 
the  very  possibility  of  binding  the  consciences  of  men, — 
denies  the  utility  of  all  means  for  the  accomplishment  of 
any  end  whatever. 

2.  A  second  argument  I  would  urge  in  support  of  these 
sentiments,  is,  that  from  all  we  know  of  the  divine  admi- 
nistration, God  does,  in  point  of  fact,  employ  the  connec- 
tion between  parents  and  children,  as  the  great  medium 
through  which  to  diffuse  the  blessings  of  his  grace.  From 
Adam  to  Moses,  the  principal  means  of  religious  instruc- 
tion was  by  tradition.  It  was  in  this  way  that  all  the  in- 
stitutions of  religion  then  existing,  were  transmitted;  and 
even  from  the  time  that  revelation  was  committed  to  wri- 
ting, to  the  present,  one  grand  and  essential  mode  of  its 
diffusion  has  consisted  in  the  instructions  furnished  chil- 
dren by  their  parents.  Among  the  Jews,  children  were 
taken  particularly  under  the  care  of  the  church.  It  was 
from  among  them,  that  the  places  of  deceased  and  pious 
ancestors  were  filled  They  stood  in  covenant  relation  to 
God ;  and  their  parents  were  under  most  solemn  obliga- 
tions to  train  them  up  in  his  fear.  Every  thing,  too,  as  we 
shall  soon  see,  in  the  New  Testament,  favors  the  very 
same  grand  feature  in  the  divine  government.     We   see 

this,  too,  exhibited  before  our  eyes  daily,  in  God's  provi- 
24* 


282  RECEPTION    OF    CHILDREN 

dcntial  dealings  with  his  church.  Who  arc  to  fill  our 
places,  as  ^Ministers  and  Christians,  when  we  are  gone ''. 
Is  it  not  our  children  ?  Arc  not  the  most  of  those  who 
are  admitted  to  church  ordinances  among  us,  our  own  off- 
spring. Now,  certainly,  if  God  will  thus  emi)loy  parental 
influence  for  the  promotion  of  his  cause  at  all,  he  will  do 
it  in  the  greatest  degree  of  which  the  case  is  susceptible. 
That  is,  he  will  exact  a  special  pledge  from  all  the  mem- 
bers of  his  kingdom  on  earth,  to  train  up  their  children  in 
his  fear.  And  he  will  invest  this  pledge  with  all  the  so- 
lemnity possible.  That  this  was  done  in  infant  circum- 
cision,  was  certain ;  that  it  is  also  effected  in  infant  bap- 
tism, is  equally  certain. 

3.  A  third  remark  I  here  make  is,  that  infant  baptism, 
wherever  it  has  been  well  understood,  and  regularly  prac- 
tised, has  invariably  accomplished  the  ends  above  alluded 
to.  In  order  to  establish  this  proposition,  it  will  be  neces- 
sary to  produce  facts.  The  Presbyterians  of  Scotland,  it 
is  well  known,  are  Psedobaptists.  Of  them  it  is  said  by  a 
recent  historian,  "  The  Scotch  have  been  a  very  intelli- 
gent and  pious  people.  They  have  adhered  remarkably 
to  the  great  doctrines  of  the  Reformation.  The  Sabbath 
they  have  rigidly  observed.  To  catechetical  instruction 
they  have  attended  more  strictly  than  any  part  of  the  Chris- 
tian church."  Of  the  Independent  Church,  organized  by 
Mr.  Robinson,  and  settled  for  a  time  at  Leyden,  in  Hol- 
land, it  is  said  that  they  were,  "  in  discipline,  rigid ;  in 
practice,  very  exemplary."  It  is  also  said  of  them,  that 
"  the  magistrates  declared  from  the  seat  of  justice,  after 
they  had  resided  in  Leyden  twelve  years,  '  These  English 
have  now  lived  among  us  these  twelve  years,  and  yet  we 


INTO    CHURCH    MEMBERSHIP.  283 

have  never  had  one  suit  or  action  com6  against  them.' " 
They,  too,  tccre  Ptsdobcqjtists.  Of  the  first  settlers  of  New 
England  it  is  said,  "  They  were  abundant  in  preaching, 
prayer,  catechising,  and  visiting  from  house  to  house ;  and 
such  was  the  fidelity,  and  such  the  excellent  character 
of  the  emigrants,  that  religion  exceedingly  flourished, 
and  intemperance,  profaneness.  Sabbath-breaking,  and 
other  gross  immoralities,  were  for  a  long  time  unknown  in 
the  communhy."  Of  the  present  Independent  churches 
of  New  England,  it  is  said  by  the  same  author,  "  Cate- 
chetical instruction  has  been  thoroughly  pursued.  Sab- 
bath school  and  Bible  classes  are  in  powerful  operation ; 
and  in  no  part  of  the  Christian  church  have  the  doctrines 
of  the  gospel  been  so  well  understood  by  the  great  mass 
of  her  ordinary  members." 

That  the  influence  which  these  sentiments  exert  at 
present,  upon  families,  upon  schools,  upon  churches  and 
communities,  is  most  powerfully  beneficial  and  hallowing, 
is  a  matter  of  fact  before  our  eyes  None  can  deny  it. 
Those  churches  in  our  own  denomination  which  best  un- 
derstand and  practice  this  doctrine,  are  decidedly  the  most 
systematic,  the  most  pious  and  flourishing.  And  I  would 
also  add,  that  those  families  in  which  this  subject  is  most 
attended  to,  are  generally  the  most  intelligent  and  devout. 

It  is  also  true,  that  the  greatest  friends  to  general  edu- 
cation in  our  country,  have  been  Paedobaptists.  The  most 
prompt  and  unwearied,  also,  in  the  cause  of  Sunday  schools, 
and  all  enterprises  that  are  designed  to  benefit  the  young, 
are  of  the  same  creed.  The  originator  of  this  wonderful 
scheme  was  himself  a  Pasdobaptist. 

What  reformations  have  been  effected  in  communities 


284  RECEPTION    OF    CUILDREN,    ETC. 

through  tliis  medium  !  What  numerous  conversions  have 
taken  place  under  the  influence  of  tliese  sentiments  !  What 
great  luminaries  have  been  raised  up  in  the  church  in  this 
way  !  How  much  domestic  and  church  instruction  has 
thus  been  accomplished !  IIow  much  benevolent  and 
missionary  labor  efiected  !  Even  Judson,  in  all  probability, 
had  never  been  an  Indian  missionary,  but  for  the  influence 
of  these  same  sentiments !  Who  can  see  all  this,  and 
doubt  the  divine  origin  of  this  ordinance? 


LECTURE     XIII. 


.VEW    TESTAMENT    EVIDENCE    CONSIDERED. 

I.  The  first  remark  I  here  make  is,  that  the  New 
Testament  did,  by  no  means,  introduce  a  state  of  things 
entirely  original.  The  changes  it  effected  consisted  chief- 
ly in  two  particulars  — the  reformation  of  the  abuses  con- 
nected with  a  church  already  existing,  and  the  completion 
of  that  church  itself  When  the  Saviour  commenced  his 
ministry,  he  found  at  the  head  of  the  Jewish  church  a 
great  many  false  teachers.  Their  influence  was  great, 
and  their  sentiments  pernicious.  Through  their  instru- 
mentality, the  truth  had  been  perverted,  prophecy  was 
darkened,  and  the  institutions  of  the  ancient  dispensation 
covered  with  rubbish.  It  was,  therefore,  necessary,  that 
this  Divine  Teacher  should  commence  immediately  the 
work  of  reform.  In  all  his  instructions,  and  particularly 
in  his  sermon  on  the  mount,  we  have  abundant  evidences 
of  his  labors  in  this  respect.  He  censures  these  false  in- 
structors themselves,  he  exhibits  the  corruptions  they  had 
heaped  upon  the  cause  of  God,  he  overcomes  their  argu- 
ments, and  portrays  the  hypocrisy  and  inconsistency  of 


280  NEW    TESTAMENT 

their  lives.  His  labors,  in  this  respect,  much  resembled 
that  of  tiie  Reformers  in  a  later  age,  whose  province  it  was 
to  rescue  the  truth  of  God  from  the  abuses  of  the  Romish 
hierarchy.  Now  it  is  very  easy  for  persons  in  the  present 
day  to  suppose  that  the  corruptions  of  the  prevailing  sects 
in  the  time  of  Christ,  were  defects  in  the  original  Jewish 
church  ;  and  that  while  the  Saviour  was  attempting  to 
reform  principles  already  existing,  he  was  aiming  to  insti- 
tute a  state  of  things  perfectly  opposite  to  that  which  existed 
in  the  days  of  the  patriarchs  and  prophets.  But,  certain- 
ly, it  must  be  evident  to  the  most  casual  observer,  that  one 
great  object  of  the  Saviour's  ministry  was  to  bring  things 
back  to  their  original  state.  It  was  not  the  design  of  our 
Reformers  to  institute  a  state  of  things  essentially  different 
from  what  e.\isted  in  the  primitive  Christian  church  :  it 
was  their  aim  to  bring  back  that  very  state  of  things,  if 
IX)ssible.  We  are  not  to  suppose,  therefore,  that  because 
Christ  opposed  the  Scribes  and  Pharisees,  he  also  opposed 
the  Jewish  church ;  or,  that  because  he  censured  the  ble- 
mishes and  absurdities  of  the  religious  sects  around  him,  he 
also  designed  to  condemn  the  principles  and  practices  that 
existed  in  the  times  of  Moses  and  David. 

The  other  part  of  the  Saviour's  mission  consisted  in  the 
completion  of  a  system  of  things  already  commenced.  The 
foundation  of  the  church  was  already  laid  ;  it  needed  a 
superstructure.  The  gospel  had  already  been  preached  ; 
it  needed  only  brighter  disclosures.  Prophecy  had  long 
foretold  the  advent  and  death  of  the  Messias;  it  was  ne- 
cessary that  he  should  come,  and  that  he  should  actually 
die  for  the  sins  of  men.  Very  many,  too,  of  the  institutions 
of  religion  had  already  been  given ;  these  needed  in  part 


EVIDENCE    CONSIDERED.  287 

a  new  modeling — needed  to  be  adapted  to  the  universal 
spread  of  the  gospel. 

But  whether  we  look  at  the  work  of  Christ  as  the  reforma- 
tion of  a  co7-rupt  church,  or  the  completion  of  an  unfinish. 
cd  church,  in  either  case,  the  state  of  things  introduced  by 
him,  bears  the  strongest  affinity  possible  to  that  which  ex- 
isted among  the  Jews.  On  this  subject.  Dr.  Miller,  in  his 
Essay  on  the  Eldership,  thus  remarks,  "  It  is  impossible 
fully  to  understand  either  the  spirit,  the  facts,  or  the  no- 
menclature of  the  New  Testament,  without  going  back  to 
the  Old.  The  Christian  religion  is  founded  upon  that  of 
the  Jews;  or  rather,  is  the  completion  of  it.  The  latter 
was  the  infancy  and  adolescence  of  that  body,  of  which  the 
former  is  the  manhood."  Bishop  Burnet,  as  quoted  by  the 
same  author,  thus  remarks,  "  Any  that  will  impartially  read 
the  New  Testament,  will  find  that  when  the  forms  of  govern- 
ment or  worship  are  treated  of,  it  is  not  done  with  such 
architectural  exactness,  as  was  necessary  if  a  new  thing 
had  been  instituted,  which  we  find  practised  by  Moses. 
But  the  apostles  rather  speak  as  those  who  give  rules  for 
the  ordering  and  directing  of  what  was  already  in  being." 
And  a  greater  than  ehher  has  said,  "  I  came  not  to  destroy 
the  law  or  the  prophets,  but  to  fulfill." 

Now  if  the  New  Testament  be  but  the  completion  of  the 
Old,  and  if  there  be,  as  there  must,  certain  fundamental 
principles  running  through  both,  it  is  of  the  utmost  impor- 
tance to  truth  and  piety,  carefully  and  accurately  to  ascer- 
tain what  these  principles  are.  Without  this  we  shall  be 
liable  either  to  receive  as  permanent  what  has  passed  away, 
or  to  reject  as  false  what  still  remains  : — thus,  "  while  we 
pull  up  the  tares  we  shall  root  up  the  wheat  also."    If  there 


288  NEW    TESTAMENT 

be  those,  tlien,  wlio  either  reject  the  Old  Testament  alto- 
gether, or  reject  it  so  far  as  to  deny  that  many  of  its  essen- 
tial principles  arc  to  be  found  in  the  New ;  it  is  absolutely 
impossible  for  such  persons  to  arrive  at  truth.  They  may 
suppose  that  the  easier  way  to  discriminate  between  the 
Old  and  New  Testaments,  is  to  deny  their  connection ;  still, 
however,  commencing  with  such  a  premise,  their  conclu- 
sions must  inevitably  be  false ;  and  all  the  efforts  they 
make  to  uphold  themselves  will  but  conduct  them  farther 
into  absurdity. 

II.  My  second  remark  is,  that  it  is  not  necessary  to 
find  in  the  New  Testament,  the  apccijic  command  that 
infants  should  be  baptized,  or  the  definite  fact  that  they 
were  baptized,  in  order  to  prove  from  the  New  Testament, 
that  they  both  were,  and  are  to  be,  baptized.  On  this  sub- 
ject I  employ  three  arguments. 

1.  The  first  of  these  is,  that  since  pa?domembership 
had  long  been  a  law  in  the  church,  the  fact  that  it  is  not 
repealed  in  the  New  Testament,  is  itself  sufficient  evidence 
of  its  present  existence.  I  have  already  shown  that  there 
is  but  one  church  of  Christ  on  earth.  Now,  the  institu- 
tions, laws,  &.C.  of  this  church  have  been  formed  and  col- 
lected in  the  same  way,  as  laws  and  institutions  originate 
in  human  governments.  No  government  has  been  com- 
pleted  at  once.  In  all  of  them  improvement  is  gradual, 
and  perfection  distant.  In  the  midst,  however,  of  these 
successive  steps  towards  their  consummation,  it  is  a  prin- 
ciple universally  acknowledged,  that  a  law  tchich  has  been 
made  is  in  force,  until  repealed  by  the  same  authority/  that 
enacted  it,  or  by  its  equal.  Take,  for  example,  the  govern- 
ment of  England.     The   statutes  of  that  kingdom  have 


EVIDENCE    CONSIDERED,  289 

been  instituted  at  different  times.  Some  originated  under 
Henry  VIII.,  others  under  James  I.,  and  others  under  the 
Georges.  They  have  been  collected  through  successive 
administrations.  Now  it  is  perfectly  evident,  that  a  law, 
originating  in  the  time  of  Henry  VIII.,  if  it  be  not  subse- 
quently repealed,  is  still  a  law  of  that  realm.  This  lav. 
may  not  have  been  mentioned  in  the  time  of  James  I.;  it 
may  have  been  but  incidentally  alluded  to  in  the  times  of 
the  Georges;  still  is  it  a  law  in  full  force.  The  same  may 
be  said  of  our  country  ;  of  any  country.  The  statute  laws  of 
any  nation  consist  in  the  collection  of  those  laws  that  have 
been  enacted  at  different  times  and  under  different  adminis- 
trations. A  law  which  is  made  by  one  Congress,  does 
not  necessarily  become  obsolete  upon  the  assembling  of 
another.  This  latter  may  have  the  authority  to  abrogate 
It;  but,  unless  they  do  actually  annul  it,  it  still  remains  a 
law  of  the  government  in  full  force. 

Now  the  church  has  as  really  passed  through  different 
admmistrations,  as  any  human  government  whatever.  It 
existed,  first,  in  an  unembodied  state.  It  was  afterwards 
concentrated  in  the  family  of  Abraham  and  the  patriarchs. 
It  was  then  organized  with  great  regularity  and  precision 
under  Moses.  It  was  improved  by  all  the  prophets  ;  and 
It  now  enjoys  its  richest  glory  under  the  dispensation  of  the 
gospel.  The  excellency,  however,  of  the  present  dispen- 
sation, IS  not  constituted  exclusively  from  the  instructions 
of  Christ  and  the  apostles  in  the  New  Testament ;  hut 
from  a  collection  of  all  the  instructions ,  laws  and  promi- 
ses, that  have  ever  beeti  given  to  this  church.  The  book  of 
Genesis  is  just  as  much  a  book  of  the  church,  as  the  book 

of  Matthew's  gospel      And  as  he  who  separates  the  New 
25 


tJ90  NEW    TESTAMENT 

Testament  from  the  Old,  eclipses  the  splendor  of  the  Old  : 
so  he  that  takes  away  the  Old  from  the  New  eclipses  that 
of  the  New.  They  are  but  the  different  records  of  differ- 
ent administrations  in  the  same  church.  Certain  then  it 
IS,  that  a  law  found  m  the  book  of  Genesis,  is  just  as  obli- 
gatory, as  a  law  found  in  the  gospel  of  Matthew,  unless  the 
law  in  Genesis  be  afterwards  repealed.  If  then  an  ordi- 
nance for  the  membership  of  children,  be  distinctly  exhi- 
bited in  the  book  of  Genesis,  and  be  also  sanctioned  by  all 
»he  Scriptures  down  to  the  time  of  Christ;  in  fact,  be  ever 
rtcognizcd  in  the  very  person  of  the  Saviour  himself;  and 
if  this  ordinance  be  no  where  repealed  in  the  writings  of 
the  New  Testament,  it  is  evident  that  such  ordinance  still 
exists  m  the  church.  The  specific  repeal,  then,  of  the  or- 
dinance of  pa^domembership,  being  no  where  found  in  the 
New  Testament  Scriptures,  the  membership  of  children 
follows  as  a  matter  of  course.  Nor  will  it  suffice  here  to 
say,  that,  since  the  New  Testament  distinctly  teaches  that 
circumcision,  the  ancient  form  by  which  children  were  in- 
troduced into  the  church,  is  abrogated,  therefore  the  uitro- 
duction  of  children  is  also  repealed.  If  this  conclusion 
vvere  correct,  it  would  exclude  adulis  as  well  as  children  ; 
for  cnxumcision  was  the  initiatory  rite  in  the  one  case,  as 
well  as  in  the  other.  But  if,  on  the  contrary,  both  adults 
and  children  were  admitted  into  the  Jewish  church  by 
circumcision,  and  if  adults  are  introduced  into  the  Chris- 
tian church  by  baptism,  and  the  New  Testament  does  not 
prohibit  children  from  being  introduced  in  the  same  way, 
It  is  perfectly  plain  that  the  very  silence  of  the  New  Testa- 
ment is  proof  of  their  right  to  membership. 

2.  Another  argument  in  favor  of  this  position,  is  taken 


EVIDENCE    CONSIDERED  291 

liom  what  is  termed  proselyte  baptism.  That  Gentiles 
were  frequently  introduced  into  the  Jewish  church,  is  cer- 
tain :  that  they  were  circumcised  when  thus  introduced,  is 
also  certain ;  nor  is  it  much  less  evident  that  they  were 
also  baptized.  The  fact,  that  they  were  generally  regard- 
ed by  the  Jews  as  unclean,  would  render  this  absolutely 
necessary.  We  know  that  with  regard  to  the  Jews  them- 
selves, when  ceremonially  polluted,  they  always  went 
through  certain  watery  ablutions  before  entering  the  tem- 
ple, or  commg  to  the  Passover.  It  would,  therefore,  be  not 
only  natural,  but  essential,  to  purify  Gentiles  in  the  same 
way  This,  too,  would  always  be  done  on  their  first  intro- 
duction into  the  Jewish  community,  and  would  be  extend, 
ed  to  the  ichoJe  family  icithout  distinction.  In  confirmation 
of  this,  Knapp  observes,  "  The  Talmud  and  its  interpre- 
ter s  relate,  that  the  proselytes,  as  well  circumcised  as  uncir- 
cumcised,  xcere  initiated  by  baptism  into  the  worship  of  the 
one  true  God,  and  that  it  was  a  symbol  of  purif  cation  from 
sin,  and  of  the  renunciation  of  heathenism ;  and  that  they 
tcere  then  considered  as  born  again."  Besides  the  autho- 
rity upon  which  this  declaration  rests,  it  also  has  much 
additional  evidence,  from  the  two  following  considerations, 

First.  That  it  is  by  no  means  likely  that  the  Talmu- 
dists  should  borrow  the  rite  of  baptism  from  the  Christian 
church  It  IS  much  more  evident  that  the  Christian  church 
received  this  ordinance  from  the  Jews  themselves. 

Secondly.  This  fact  accounts  for  many  things  in  the 
New  Testament,  rather  mysterious  without  it.  Upon  the 
supposition  that  proselyte  baptism  was  an  ordinance  well 
known  to  the  Jews,  we  perceive  how  it  was  this  people  so 
well  understood  this  rite,  as  performed  bv  John,     We  also 


292  NEW    TESTAMENT 

see  why  it  was.  tliat  m  its  introduction  into  tlie  Christian 
church,  no  explanation  accompanied  it, — why  it  was  that 
women  were  baptized  without  any  particular  specification  , 
and  how  it  was  that  Christ  said  to  Nicodemus,  "  Except  a 
man  be  born  of  w  aier  and  of  the  spirit,  he  cannot  enter 
into  the  kingdom  of  God.''  And  probably,  too,  it  was  in 
this  way,  that  the  baptism  of  Gentiles,  without  their  cir- 
cumcision, was  more  easily  understood  by  the  apostles  and 
early  teachers  of  Christianity. 

If,  then,  baptism  existed  in  the  church  long  before  the 
lime  of  Christ,  and  if  in  such  baptisms  both  males  and  fe- 
males, adults  and  children,  participated,  it  is  evident,  be- 
yond all  controversy,  that  the  Saviour's  command  to  bap- 
tize the  nations,  unaccompanied  as  it  is  by  any  explana- 
tion, must  have  designed  the  baptism  of  children,  as  well 
as  that  of  their  parents.  Proselyte  baptism  rcas  adminis- 
tered by  families ;  Christian  baptism  must  also  have  been 
administered  by  families. 

3.  A  third  argument  in  support  of  this  position  is,  that 
if,  on  account  of  the  inex2}licitncss  of  the  New  Testament 
on  the  subject  of  infant  baptism,  we  reject  this  institution  ; 
on  the  very  same  ground  must  we  also  reject  a  first-day 
Sabbath.  That  the  institution  of  the  Sabbath  is  of  paral- 
lel importance  with  that  of  baptism,  will  be  denied  by  none 
who  understand  us  nature  and  design.  The  Sabbath  was 
first  appointed  in  Eden,  before  the  fall  of  man.  It  was 
subsequently  incorporated  into  the  very  centre  of  the  moral 
law,  and  engraved  by  the  finger  of  God  upon  a  table  of 
stone.  Like  the  other  moral  precepts,  it  was  laid  up  in 
the  ark  of  the  covenant,  and  placed  in  the  '•  Holv  of  Ho- 
lies."    From   its  earliest  origin,  it  has  been  an  essential 


EVIDENCE    CONSIDERED.  293 

support  to  the  very  existence  of  religion.  So  buried  in  the 
world  as  man  is,  unless  there  were  a  special  day  set  apart 
for  the  worship  of  God,  and  sustained  by  divine  authority, 
the  services  of  the  sanctuary  would  soon  be  deserted,  and 
the  chants  and  sports  of  bacchanalians,  would  soon  sue 
ceed  the  solemn  celebrations  of  the  Creator's  praise. 

If,  then,  the  Sabbath  be  an  institution  of  at  least  equal 
importance  with  baptism,  a  change  in  the  one  is  as  impor- 
tant as  a  change  in  the  other.  Now,  that  the  evidence  in 
the  New  Testament  to  substantiate  a  change  in  the  Sab- 
bath, is  as  slender  as  that  which  establishes  the  right  of 
infants  to  baptism,  is  absolutely  certain.  If,  then,  infant 
baptism  be  denied,  on  the  very  same  groiind  a  first-day 
Sabbath  must  also  be  denied.  Many  who  object  to  infant 
baptism,  have  perceived  the  force  of  this  conclusion,  and 
some  of  them  have  even  gone  so  far  as  to  deny  the  Sab- 
bath altogether,  as  an  institution  of  the  gospel !  A  princi- 
pie  which  leads  to  a  result  so  subversive  of  Christianity 
itself,  and  so  injurious  to  all  religion,  we  hesitate  not  to 
affirm,  cannot  be  from  God. 

The  man,  therefore,  who  predicates  the  baptism  of 
infants  upon  the  very  silence  of  the  New  Testament,  places 
it  upon  a  foundation  which  cannot  be  shaken.  This  si- 
lence, let  it  be  remembered,  too,  is  not  a  silence  as  to  the 
ordinance  of  baptism  itself,  it  refers  to  \\\q  particular  spe- 
cification of  infants,  as  subjects  for  this  ordinance.  Now 
we  hesitate  not  to  say,  that  the  particidar  specification  of 
women,  in  the  general  command  to  baptize,  was  just  as 
necessary  to  their  introduction  into  the  Christian  church, 
as  the  particular  specification  of  children  was,  in  order  to 

their  admission  to  the  rite  of  baptism.     In  fact,  even  more 

25* 


•294  ^EW■    TESTAMENT 

SO  ;  for  among  the  Jews,  children  were  really  accessible  to 
the  sign  of  the  covenant,  while  women  were  not. 

III.  A  third  remark  I  make  is,  that  there  are  many 
passages  in  the  New  Testament,  a  fair  interpretation  of 
which,  will  furnish  sufficient  evidence  for  the  baptism  O'f 
children. 

1.  The  first  passages  we  shall  examine  are  to  be  found 
m  Matt.  28;  18—20,  and  Mark  IG:  15,  10.  The  former 
reads  thus,  "  And  Jesus  came  and  spake  unto  them,  say- 
ing, All  power  is  given  unto  me  in  heaven  and  in  earth 
Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  m 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost  ;  teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you ;  and  lo,  I  am  with  you  always,  even 
unto  the  end  of  the  world."  The  latter  reads  thus,  "  And 
he  said  unto  them,  Go  ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature.  He  that  believeth  and  is 
baptized,  shall  be  saved  ;  but  he  that  believeth  not,  shall 
be  damned.' 

These  two  texts  are  parallel  and  similar  :  they  are  but 
the  two  different  modes  in  which  the  evangelists  Matthew 
and  Mark  narrate  the  same  fact.  It  is  also  to  be  observ- 
ed, that  it  was  at  the  annunciation  of  these  texts,  that 
baptism  was  made  a  regular  ordinance  in  the  Christian 
church.  In  order  to  understand  these  passages  distinctly, 
I  would  observe,  that  the  command  in  Mark,  "Go  ye  into 
all  the  world,  and  preach  the  gospel  to  every  creature,"  is 
of  the  same  import  with  the  following,  in  Matthew,  "  Go 
ye,  therefore,  and  teach  all  nations."  The  meaning  of 
each  is  the  same — they  are  a  general  and  binding  commis- 
sion, given  to   all  the  rninisters   of  the  gospel,  cxtraordi- 


EVIDENCE    CONSIDERED.  295 

nary  and  ordinary,  to  publish  the  gospel  over  the  whole 
earth. 

Again,  the  passage  in  Mark,  "  He  that  believeth  and 
is  baptized,  shall  be  saved,"  is  the  same  as  that  in  Mat- 
thew, "  baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."  That  is,  some  of  those 
to  whom  the  gospel  is  sent,  are  to  be  baptized,  others  are 
not.  Now  the  question  at  issue  is,  to  tohom  is  baptism  to 
be  administered  ? 

On  one  point  all  are  agreed — that,  according  to  Mat- 
thew, those  adults  who  receive  the  instructions  given  are 
to  be  baptized  ;  or  that,  according  to  Mark,  those  adults 
who  believe  the  gospel  preached,  are  to  be  baptized. 
Here  there  is  no  controversy.  But  are  the  children  of 
those  adults  who  receive  the  instructions  given,  or  who  be- 
lieve the  gospel  preached,  to  be  baptized  also  ?  To  this 
we  answer  in  the  affirmative,  for  the  following  reasons. 

First,  Because  a  very  natural  and  unforced  interpre- 
tation of  this  commission  would  embrace  the  children  of 
such  parents.  The  terms,  "all  nations,"  and  "all  the 
world,"  will  include  such  children. 

Such  general  appellations  as  these  sometimes  enibrace 
women  and  children,  and  sometimes  they  do  not :  the  cir- 
cumstances of  the  case  must  always  determine  it.  Thus, 
if  it  were  said,  that  '  Europe  was  at  war,'  women  and 
children  would  of  course  be  excluded,  because  it  is  men 
who  carry  on  war.  But  if  it  were  said,  that  '  Europe  had 
been  visited  by  the  great  plague,'  women  and  children 
would,  of  course,  be  embraced  ;  since  the  ravages  of  that 
disease  would  know  no  difference  in  society  If  it  were 
said  that  '  the    United  States  had  made  a  certain  law,' 


'296  NEW    TESTAMENT 

women  and  children  would  of  course  be  excluded,  because 
men  usually  legislate.  But  should  it  be  said,  that  '  the 
United  States  had  been  afflicted  by  a  famine,'  women  and 
children  would,  of  course,  be  included,  since  they  are  as 
liable  to  the  evils  of  such  a  judgment  as  men. 

Now  there  are  four  things  predicated  of  the  "  all  na- 
tions," or  "  all  the  world,"  in  these  texts  They  are  to 
be  taught,  or  preached  to — they  are  to  believe — they  are 
to  be  baptized — and  they  are  to  be  saved.  Now,  two  of 
these  can  be  affirmed  of  infants,  and  two  cannot.  They 
cannot  be  taught,  nor  can  they  believe  ;  but  they  are  ca- 
pable of  both  infant  baptism,  and  of  salvation.  There  are 
natural  barriers  in  the  one  case  ;  there  are  none  in  the 
other.  Now  if  this  commission  means,  that  those  who 
are  capable  of  being  taught,  are  to  be  taught ;  that  those 
who  can  exercise  faith,  should  be  required  to  believe ; 
does  it  not  also  mean,  that  those  who  can  be  lawfully 
baptized,  are  to  be  baptized;  and  that  those  who  arc  Jit 
subjects  for  salvation,  shall  be  saved  ?  Now,  that  the  in- 
fants of  believers  could  be  introduced  into  the  Christian 
church  by  baptism,  just  as  the  offspring  of  Jewish  parents 
were  by  circumcision,  is  evident ;  and  that  they  are  among 
the  saved,  is  generally  allowed.  This  first  commission, 
then,  of  the  Saviour  to  his  disciples  to  spread  the  gospel 
over  the  earth,  does  very  naturally  embrace  the  children 
of  the  pious  as  fit  subjects  for  baptism 

Secondly.  Although  the  words  "teach"  and  ''believe," 
in  these  texts  precede  the  words  "baptizing"  or  "bap- 
tized;" yet  does  this  fact  not  prove,  but  that,  in  the  prac 
tice,  in  some  instances  at  least,  baptism  may  be  performed 
first,  and  then  teachmg  and  faith  may  follow.    In  John  3:  5, 


EVIDENCE    CONSIDERED.  297 

It  IS  said,  "  Except  a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  the  kingdom  of  God."  Here  the 
water  is  put  first.  But  according  to  the  opinions  of  those 
whose  sentiments  I  am  opposing,  the  Spirit  must  first  be 
given.  Now,  by  parity  of  reasoning,  we  may  suppose, 
that  water,  in  the  case  of  infants,  may  first  be  administered, 
and  then  the  teaching  and  faith  may  follow. 

Besides,  even  supposing  as  we  do,  that  the  Saviour  de- 
signed to  teach  his  disciples  to  baptize  children,  a  different 
mode  of  expression  from  that  employed  in  these  texts, 
would  have  been  extremely  circumlocuitous  and  awk- 
ward. It  would  have  been  somewhat  in  the  following 
form,  '  Go  ye.  therefore,  and  teach  all  nations  ;  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost ;  infants,  however,  you  may  baptize  be- 
fore teaching,  as  they  are  incapable  of  receiving  instruc- 
tion.' Certainly  such  a  mode  of  expression  has  no  paral- 
lel in  the  Word  of  God. 

And,  again;  if  the  Saviour  designed  to  teach  them, 
that  the  children  of  believing  parents  were  to  be  baptized, 
and  if  they  understood  him  thus,  such  an  appendix  to  the 
commission  would  have  been  absurd  ;  for  the  apostles  well 
knew,  that  infants  were  alike  incapable  of  either  instruc- 
tion or  faith.  So  that  all  this  can  mean,  as  applied  to  in- 
fants, is,  that  whe7i  they  are  capable  of  faith,  it  should  be 
required ;  and  when  they  are  capable  of  instruction,  it 
should  be  communicated.  But  it  is  no  more  necessary  that 
they  should  be  taught,  and  that  they  should  believe,  in 
order  to  infant  baptism,  than  that  they  should  be  taught 
and  should  believe,  in  order  to  salvation. 

Thirdly    The  apostles  must  necessarily  have  under- 


•^98  NEW    TESTAMENT 

Stood  the  command  to  baptize,  as  applicable  to  the  chil- 
dren of  professing  believers.  They  were  Jews,  and  had 
long  been  accustomed  to  the  introduction  of  children  into 
the  church.  They  had  been  accustomed  to  this  not  only 
by  the  rite  of  circumcision,  but  of  baptism  also.  The 
children  of  believing  Gentiles  had  long  been  introduced 
into  the  church  by  the  same  ordinance,  which  was  then 
enjoined  upon  them.  Nor  were  they  strangers  to  the 
requisition  of  faith  m  order  to  church  membership.  Cir- 
cumcision, as  well  as  proselyte  baptism,  had  always  re- 
quired this  qualification  in  order  to  its  proper  administra- 
tion. "  For  he  is  not  a  Jew  which  is  one  outwardly  ; 
neither  is  that  circumcision  which  is  outward  in  the  flesh ; 
but  he  is  a  Jew  which  is  one  inwardly,  and  circumcision 
is  that  of  the  heart."  To  suppose,  therefore,  that  the 
apostles  could  have  understood  this  commission,  so  as  to 
exclude  the  children  of  believers  from  baptism  is  the 
height  of  absurdity.  And  to  suppose  that  the  Saviour 
designed  them  to  understand  it  thus,  is  equally  irrational. 

Suppose  that  the  command  had  run  thus,  '  Go.  teach  all 
nations,  circumcising  them,'  (Sec. — what  meaning  must 
the  apostles  have  attached  to  such  a  commission  ?  Cer- 
tainly,  that  they  were  to  circumcise  believing  adults,  and 
also  their  children.  Suppose  that  the  command  had  been 
thus  expressed,  '  Go  teach  all  nations,  proselyting  them,' 
&LC. — what  construction  would  the  apostles  have  also  put 
upon  these  words  ?  Certainly,  that  they  were  to  receive 
into  membership,  by  both  circumcision  and  baptism,  all 
who  should  receive  the  gospel  :  and  that  they  should  ad- 
minister the  same  rite  to  their  children  What,  then,  is  the 
difference,  when  he  commands  them  to  preach  the  gospel 


EVIDENCE    CONSIDERED.  299 

and  baptize  ?  Unquestionably,  under  these  circumstances, 
they  must  have  understood  him  as  before  to  mean,  that 
they  were  to  baptize  believers  and  their  seed.  They  could 
not  have  possibly  understood  him  differently.  No  Jew 
could  have  understood  him  to  mean  any  thing  else.  Nor 
can  we,  but  by  a  thoughtless  disregard  of  all  the  rules  of 
just  interpretation. 

Now,  if  it  were  absolutely  impossible,  that  any  among 
the  Jews  could  have  understood  the  Saviour  differently, 
from  what  we  here  maintain,  then,  certainly,  it  was  the 
design  of  the  Redeemer,  in  these  texts,  to  include  the 
children  of  believers  in  the  command  which  he  gave  his 
apostles,  to  disciple  the  nations.  The  fact,  therefore,  that 
these  passages  run  as  they  do,  is  altogether  in  favor  of 
infant  baptism  ;  and  against  the  sentiments  of  those  who 
deny  it. 

From  what  has  been  said  it  is  evident,  that  the  baptism 
of  the  children  of  believers  is  clearly  inculcated,  in  the 
very  first  introduction  of  this  ordinance  into  the  Christian 
church.  And  the  requisition,  of  ^particular  specification, 
of  such  children,  as  fit  subjects  for  baptism,  in  this  com- 
mission, in  order  to  their  admission  to  such  rite,  is  not 
only  unfair,  but  irrcdioncd.  Women  are  not  specified  ;  and 
yet  we  find  the  apostles  baptizing  them  in  their  subse- 
quent ministry.  Nor  are  any  distinct  classes  of  men  speci- 
fied ;  and  yet  we  find  that  all  classes  were  admissible  to 
this  ordinance.  And  the  supposition,  that  the  requisition 
of  faith  excludes  them,  is  a  mere  cavil.  Because,  we 
have  already  shown  that  faith  was  required,  in  both  infant 
circumcision,  and  in  infant  proselyte  baptism,  But,  then, 
it  is  the  faith  of  the  parent,  when  such  ordinances  are 


300  NEW    TESTAMENT 

administered  to  children.  Besides,  if  the  want  of  faith  in 
a  child  excludes  from  baptism,  then  it  also  excludes  from 
salvation. 

2.  A  second  set  of  passaccs  which  we  shall  consider, 
are  the  following  :  Matt.  19:  13—15.  Mark,  10;  13— lb, 
and  Luke,  18:  15—17. 

In  Matthew  the  circumstance  is  thus  related,  '•  Then 
were  there  brought  unto  him  little  children,  that  he  should 
put  his  hands  on  them  and  pray  ;  and  the  disciples  rebuked 
them.  But  Jesus  said,  suffer  little  children,  and  forbid 
them  not,  to  come  unto  me  :  for  of  such  is  the  kingdom  of 
heaven.  And  he  laid  his  hands  on  them  and  departed 
thence."  In  Mark  it  is  thus  expressed,  "  And  they 
brought  young  children  to  him,  that  he  should  touch  them  : 
and  his  disciples  rebuked  those  that  brought  them.  But, 
when  Jesus  saw  it,  he  was  much  displeased,  and  said  unto 
them,  Suffer  the  little  children  to  come  unto  me,  and  forbid 
them  not,  for  of  such  is  the  kingdom  of  God.  Verily  I 
say  unto  you,  whosoever  shall  not  receive  the  kingdom  of 
God  as  a  little  child,  he  shall  not  enter  therein.  And  he 
took  them  up  in  his  arms,  put  his  hands  upon  them,  and 
blessed  them."  Luke  states  it  thus,  "  And  they  brought 
unto  him  also  infants,  that  he  would  touch  them  :  but 
when  his  disciples  saw  it  they  rebuked  them.  But  Jesus 
called  them  unto  him,  and  said.  Suffer  little  children  to 
come  unto  me,  and  forbid  them  not:  for  of  such  is  the 
kingdom  of  God.  Verily  I  say  unto  you,  whosoever  shall 
not  receive  the  kingdom  of  God  as  a  little  child,  shall  in 
no  wise  enter  therein." 

With  regard  to  the  practical  inference  drawn  from  the 
incident  above  alluded  to,  and  mentioned  by  Mark  and 


EVIDENCE    CONSIDERED.  301 

Luke,  it  is  evident  that  it  was  made  for  the  special  benefit 
of  those  around  the  Saviour  when  this  circumstance  occur- 
red ;  especially  was  it  designed  for  the  benefit  of  the  dis- 
ciples who  kept  the  children  back.  This  being  but  a  kind 
of  appendix,  has  but  little  to  do  with  the  explanation  of  the 
passage  itself  However,  if  it  be  insisted  upon  as  a  key 
to  unfold  the  meaning  of  the  phrases  with  which  it  is  con- 
nected, it  will  still  subserve  our  purpose ;  for  it  declares, 
that  there  is  as  much  fitness  for  the  kingdom  of  God  in  a 
little  child,  as  there  is  in  a  converted  adult. 

It  is  evident  that  the  children  here  spoken  of  were 
babes,  for  they  are  called  both  "  little  children"  and  "  in- 
fants." 

Nor  is  it  less  obvious,  that  by  the  phrase  "  kingdom  of 
Heaven  or  of  God,"  here,  is  meant  the  Christian  church. 
This  phrase  very  generally  signifies  the  church  in  the  gos- 
pels; and  the  circumstances  of  the  present  case  seem  to 
confine  its  signification  to  this  particular.  The  disciples, 
and  probably  the  believing  Jews  generally,  entertained 
very  erroneous  opinions  as  to  the  nature  of  the  mission  of 
Christ.  They  even  associated  with  it,  an  earthly  sove- 
reignty. The  Saviour,  therefore,  embraced  every  opportu- 
nity of  removing  these  errors,  and  of  establishing  them  in 
the  knowledge  of  the  truth.  The  incident  in  these  texts 
offered  a  fit  opportunity  for  the  communication  of  such 
knowledge.  "  Whosoever,"  says  he,  "  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  shall  in  no  wise  enter 
therein."  Now  it  seems  evident  that  the  kingdom  of  God, 
here,  means  the  church,  or  that  kingdom  the  Saviour  was 
about  to  set  up  on  earth.     And  if  that  phrase,  in  this  case, 

means  the  Christian  church,  it  also  does  in  the  other  in- 
26 


302  NEW    TESTAMENT 

Stance  where  the  Redeemer  says,  "of  such  is  the  kingdom 
of  God." 

I  would  also  remark  that  the  Saviour  received  these 
children  with  great  promptness.  Just  so  soon  as  he  per- 
ceived that  the  disciples  had  hindered  them  from  approach- 
ing him,  it  is  said,  he  "  was  much  displeased,"  and  ex- 
claimed, "Suffer  the  little  children  to  come  unto  me,  and 
forbid  them  not ;"  and  then  taking  them  to  his  bosom,  he 
blessed  them. 

The  argument  contained  in  these  passages,  however, 
chiefly  consists  in  the  following  phraseology,  "for  of  such 
is  the  kingdom  of  Heaven."  What  did  the  Saviour  mean 
by  this  expression  ?  Our  opponents  would  say  he  meant, 
that  "of  persons,  who,  in  their  tempers  and  dispositions, 
resemble  little  children — '  of  such  was  the  kingdom  of 
heaven.' "  But,  this  interpretation  evidently  makes  non- 
sense. Children  are  brought  to  Christ — the  disciples  for- 
bid  their  admission — the  Saviour,  perceiving  it,  exclaims 
"  suffer  them  to  come  ;"  '  for  of  adults  of  childlike  tempers 
and  dispositions  is  the  kingdom  of  God !'  It  is  evident, 
that  this  interpretation  cannot  be  the  meaning  of  the  pas- 
sage, for  it  destroys  its  sense.  What  other  meaning,  then, 
can  be  assigned  ?  Certainly  none  at  all,  unless  we  sup- 
pose that  the  Redeemer  designed  to  express  a  meetness  in 
children  for  that  kingdom  which  he  was  about  to  set  up  on 
earth.  The  word  smcA  evidently  refers  to  "little  children" 
— the  phrase  "kingdom  of  Heaven"  certainly  seems  to  be 
confined  in  this  place  to  the  Christian  church ;  and  the 
whole  expression  was  designed  to  contain  a  reason  why 
children  should  be  brought  to  Christ.  Put  all  these  things 
together,  and  it  Ls  certain  that  this  passage  was  designed 


EVIDENCE    CONSIDERED.  303 

to  express  the  admissibility  of  infants  to  church  member- 
ship, or,  which  is  the  same  thing,  to  baptism.  Nor  is  it 
any  objection  to  this  conclusion  to  say,  these  children  were 
not  brought  to  Christ  for  baptism.  This  no  one  will  as- 
sert. We  are  only  inquiring  into  the  meaning  of  the  Sa- 
viour's language.  And,  certainly,  if  words  convey  any 
meaning,  these  imply  the  fitness  of  the  children  of  believ- 
ers for  baptism. 

3.  A  third  passage  is  the  following,  in  Acts,  2:  38,  39. 
"  Then  Peter  said  unto  them,  repent  and  be  baptized,  every 
one  of  you,  in  the  name  of  Jesus  Christ,  for  the  remission 
of  sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 
For  the  promise  is  unto  you  and  to  your  children,  and  to 
all  that  are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call." 

In  order  to  understand  this  passage,  it  will  be  neces- 
sary, in  the  first  place,  to  inquire  what  is  meant  here  by 
the  word  promise.  In  Gal.  chap.  3,  we  have  this  sub- 
ject clearly  explained.  In  verses  13,  14,  are  these  words, 
•'  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us  :  that  the  blessings  of  Abraham  might 
come  on  the  Gentiles  through  Jesus  Christ ;  that  we  might 
receive  the  promise  of  the  Spirit  through  faith."  Again, 
in  verses  16,  17,  it  is  said,  "  Now  to  Abraham  and  his  seed 
were  the  promises  made.  He  saith  not,  and  to  seeds  as  of 
many,  but  as  of  one :  and  to  thy  seed,  which  is  Christ. 
And  this  I  say,  that  the  covenant  that  was  confirmed  be- 
fore of  God  in  Christ,  the  law  which  was  four  hundred  and 
thirty  years  after,  cannot  disannul,  that  it  should  make  the 
promise  of  none  effect."  In  verse  22,  it  is  said,  "  But  the 
Scripture  hath  concluded  all  under  sin,  that  the  promise 


304  NEW    TESTAMENT 

by  faith  of  Jesus  Christ,  might  he  given  to  them  that  be- 
lieve." And  again,  in  verse  29,  are  these  words,  "  And  if 
ye  be  Christ's,  then  are  ye  Abraham's  seed,  and  heirs  ac- 
cording to  the  promise."  In  Heb.  11:  39,  it  is  said,  "  And 
these  all  having  obtained  a  good  report  through  faitli,  re- 
ceived not  the  promise." 

From  all  these  passages,  it  is  evident  that  the  wor'd 
promise,  as  spoken  of  by  Peter,  meant  those  assurances  given 
to  Abraham,  that  through  the  Mcssiali  a  great  abundance 
of  grace  should  be  extended  to  his  postetity ;  and  which  was 
to  be  received  by  them  ifi  the  exercise  of  faith.  This  is 
beautifully  expressed  by  the  prophet  in  the  following  lan- 
guage, "  For  I  will  pour  water  upon  him  that  is  thirsty, 
and  floods  upon  the  dry  ground  :  I  will  pour  out  my  Spirit 
upon  thy  seed,  and  my  blessing  upon  thy  offspring." 
Is.  44:  3. 

By  the  woi^  promise  is  meant,  then,  \\\osg  gospel  bless- 
ings which  were  preached  to  the  multitudes  on  the  day  of 
Pentecost,  and  which  had  previously  been  proclaimed  to 
Abraham.  This  is  also  confirmed  by  what  the  same 
Apostle  says  in  the  next  chapter,  and  in  the  same  way, 
"  Ye  are  the  children  of  the  prophets  and  of  the  covenant 
which  God  made  with  our  fathers,  saying  unto  Abraham, 
And  in  thy  seed  shall  all  the  kindreds  of  the  earth  be 
blessed.  Unto  you  first,  God,  having  raised  up  his  Son 
Jesus,  sent  him  to  bless  you,  in  turning  away  every  one  of 
you  from  his  iniquities."  Acts  3:  25,  2G. 

.  But  the  principal  question  in  debate  here  is,  to  whom 
were  these  blessings  offered?  "For  the  promise,"  says 
the  Apostle,  "  is  to  you  and  your  children ;  and  to  all  that 
are  afar  off,  even  as  many  as  the  Lord  our  God  shall  call." 


EVIDENCE    CONSIDERED.  305 

It  is  evident,  in  the  first  place,  that  these  blessings 
were  offered  to  the  adult  Jews  then  listening  to  the  Apos- 
tle, and  living  in  Jerusalem. 

It  is  also  evident,  that  they  were  designed  to  be  ex- 
tended to  the  Gentiles,  for  this  is  what  is  meant  by  the 
expression,  "  all  that  are  afar  off." 

But,  in  addition  to  these,  it  is  said  that  the  promise  is 
to  certain  "children."  Now,  it  is  evident  that  this  must 
embrace  one  of  two  things,  either  adult  or  younger  children. 
But  it  could  not,  with  the  least  propriety,  be  referred  to 
adult  children ;  because,  adult  children  were  then  compo- 
nent parts  of  the  audience  addressed.  The  term  children, 
here,  then,  must  refer  to  younger  children,  at  that  time  un- 
der age,  and  fit  subjects  for  membership  in  the  Christian 
church  by  baptism. 

It  also  confirms  this  view  of  the  subject,  to  remember, 
that  allusion  is  here  made  to  Abraham,  the  father  of  cir- 
cumcision. The  Jews,  then  addressed,  had  always  been 
in  the  habit  of  circumcising  their  children.  They  placed 
even  an  excessive  reliance  upon  that  ordinance.  They 
associated  with  it  every  divine  blessing.  When,  there- 
fore, the  Apostle  exhorted  them,  under  conviction  for  sin, 
to  "  repent  and  be  baptized,"  and  urged  as  a  motive,  "  for 
the  promise  is  to  you  and  your  children ;"  it  was  utterly 
impossible  for  a  Jew  not  to  have  understood  the  Apostle, 
as  directing  him  to  baptize  his  children  as  well  as  himself, 
in  expectation  of  the  same  grace  for  his  offspring  that 
was  extended  to  him.  To  conceive  differently,  is  to  sup- 
pose that  Peter  designedly  misled  his  countrymen  on  that 
solemn  occasion.  I  say  designedly ;  for,  as  a  Jew,  address- 
ing Jews,  his  language  must  inevitably  have  done  so,  un- 
26* 


306  NEW    TESTAMENT 

less  he  intended  the  admission  of  their  children  also  to 
membership  with  their  parents. 

4.  A  fourth  set  of  passages  will  be  found  in  Acts  IG: 
14,  15,  31 — 34.  1  Cor.  1:  IC.  The  first  of  these  passages 
reads  thus,  "  And  a  certain  woman,  named  Lydia,  a  seller 
of  purple,  of  the  city  of  Thyatira,  which  worshipped 
God,  heard  us;  whose  heart  the  Lord  opened,  that  she 
attended  upon  the  things  which  were  spoken  of  Paul. 
And  when  she  was  baptized,  and  her  household,  she  be- 
sought us,  saying.  If  ye  have  judged  me  to  be  faithful  to 
the  Lord,  come  into  my  house  and  abide  there  :  and  she 
constrained  us."  The  second  is  expressed  thus,  "  And 
they,  (Paul  and  Silas  addressing  the  jailer  in  the  prison  at 
Philippi,)  said,  Believe  on  the  Lord  Jesus  Christ,  and  thou 
sh^lt  be  saved,  and  thy  house.  And  they  spake  unto  him 
the  word  of  the  Lord,  and  to  all  that  were  in  his  house. 
And  he  took  them  the  same  hour  of  the  night  and  washed 
their  stripes,  and  was  baptized,  he  and  all  his,  straight- 
way. And  when  he  had  brought  them  into  his  house,  he 
set  meat  before  them,  and  rejoiced,  believing  in  God  with 
all  his  house."  The  last  passage  reads  thus,  "  And  I  bap- 
tized also  the  household  of  Stephanas." 

With  regard  to  the  first  of  these  cases,  it  seems  evident 
that  the  family  of  Lydia  was  baptized  upon  the  profession 
of  her  faith.  It  is  said,  and  when  she  was  baptized  and  her 
household.  She  was  first  baptized,  and  then  her  family. 
Certainly  more  could  not  be  said  of  any  Pa.>dobaptist  what- 
ever. She  was,  also,  the  principal  person  in  her  house. 
In  addressing  the  Apostles,  she  associates  no  other  with 
her.  "  If,"  says  she,  "  ye  have  judged  me  to  be  faithful  to 
the  Lord,  come  into  mi/  house  and  abide  there."     Observe, 


EVIDENCE    CONSIDERED.  307 

now,  the  circumstances.  She  had  a  family  of  some  sort; 
she  was  baptized  before  them ;  speaks  in  her  own  name ; 
holds  the  entire  prominence  in  the  whole  transaction ;  they 
were  all  baptized.  Certainly,  if  these  circumstances  prove 
any  thing,  it  is  that  Lydia,  after  believing  and  being  bap- 
tized herself,  gave  to  God  her  family  in  the  same  ordi- 
nance by  which  she  herself  had  been  sealed  as  a  Christian 
believer. 

Nor  is  it  an  objection  to  this  conclusion  to  say,  that  there 
is  no  satisfactory  evidence  that  she  had  a  family  of  small 
children.  It  matters  not  whether  they  were  infants,  or 
older  children.  In  either  case,  if  they  were  not  really 
adults,  it  would  have  been  her  duty  to  have  baptized  them. 
Nor  is  the  circumstance  related  in  the  last  verse  of 
this  chapter,  any  thing  contrary  to  this  conclusion.  It  is 
there  said,  "  And  they  went  out  of  the  prison,  and  entered 
into  the  house  of  Lydia :  and  when  they  had  seen  the 
brethren,  they  comforted  them  and  departed."  From  the 
prison  the  Apostles  went  to  Lydia's.  This  was  natural, 
for  their  lodgings  had  been  there  before  they  were  put  into 
the  prison.  They  had  been  tarrying  there,  too,  "many 
days,"  and  no  doubt  had  received  many  accessions  to  the 
church  in  the  city.  By  the  word  "  brethren,"  here,  then, 
we  are  not,  by  any  means,  to  understand  the  "  household" 
of  Lydia,  but  the  church  at  Philippi. 

In  reference  to  the  jailer,  it  is  manifest,  from  the  man- 
ner in  which  Paul  first  addressed  him,  that  his  family  were 
baptized  upon  the  profession  of  his  faith.  It  was  night ; 
the  jailer,  under  strong  convictions  of  sin,  had  fallen  at  the 
feet  of  the  Apostles,  exclaiming,  "  Sirs,  what  must  I  do  to 
be  saved  ?"     Immediately  the  Apostle  replies,  "  Believe  in 


308  NEW    TESTAMENT 

the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy 
house."  Now  nothing  is  more  clear  than  that,  in  this  di- 
rection, the  religious  state  of  the  jailer's  family  was  sus- 
pended upon  faith  in  him.  '  If  thou  believe,thou  shalt  be 
saved,  and  thy  house  also.' 

This  interpretation  is  also  strengthened  by  the  follow- 
ing phraseologies :  "  and  was  baptized,  he  and  all  his 
straightway :"  "  and  rejoiced,  believing  in  God  with  all  his 
house."  The  word  "  house,"  as  used  in  the  Scriptures,  in 
the  sense  in  which  it  is  here,  almost  invariably  means 
children.  And  it  is  evident,  that,  in  this  case,  it  signifies 
children  under  age, — for  they  are  represented  as  living  in 
the  jailer's  family,  and  as  being  entirely  under  his  control. 

The  jailer,  too,  is  represented  as  the  chief  actor  in  the 
whole  affair.  He  said,  "  Sirs,  what  must  /  do  to  be 
saved?"  "And  he  took  them;"  and  he  "washed  their 
stripes ;"  and  "  he  was  baptized,"  and  all  his;  "  he  brought 
them  into  his  house ;"  "  he  set  meat  before  them ;"  he, 
"believing  with  all  his  house."  "And  they  spake  the 
word  of  the  Lord  unto  him,  and  to  all  that  were  in  his 
house."  Throughout  the  whole,  the  jailer  is  chiefly  to  be 
seen. 

It  seems,  therefore,  evident,  that  the  children  of  the 
jailer  were  baptized  upon  the  profession  of  his  faith.  Nor 
IS  it  an  objection  to  this  to  say,  that  the  word  was  preached 
to  him  and  to  all  in  his  family.  This  was  a  matter  of 
course.  It  is  not  to  be  expected  that  any  Picdobaptist 
would  have  neglected  the  instruction  of  the  children.  Nor 
is  it  likely  that  the  jailer  had  more  than  one  or  two  chil- 
dren incapable  of  receiving  instruction. 

As  to  the  case  of  Stephanas,  it  is  objected  that  children 


EVIDENCE    CONSIDERED.  309 

could  not  have  been  baptized  in  that  instance ;  because 
it  is  said  in  1  Cor.  16:  15,  "  they  had  addicted  them- 
selves to  the  ministry  of  the  saints."  This,  however,  in- 
stead  of  being  any  evidence  against  Paedobaptism,  is  but 
a  proof  that  Stephanas  understood  its  nature  well  himself; 
and  that  he  had  resolved  to  raise  up  his  family  according 
to  its  requisitions.  The  pronoun  "they,"  as  well  as 
ministering  to  the  saints,  can  certainly  be  referred  to  any 
family  whatever.  A  family  ordinarily  consists  o^  father, 
mother,  larger  and  smaller  children.  Now,  certainly,  it 
would  have  been  perfectly  proper  for  Paul  to  have  thrown 
such  a  household,  or  any  household,  into  the  plural  number ; 
and  that  they  may  have  engaged  in  works  of  charity,  is 
certain.  Besides,  the  Apostle  says,  "  I  baptized  also  the 
household  of  Stephanas."  It  is  clear,  from  the  very  phra- 
seology, that  Stephanas  had  children,  and  that  those  chil- 
dren, still  living  in  his  family,  were  under  age.  If  this  be 
so,  of  course  they  were  baptized  upon  the  faith  of  their 
parent  or  parents. 

5.  Another  example  from  the  New  Testament,  which 
will  require  a  special  consideration,  is  the  following,  1  Cor. 
7:  14—"  For  the  unbelieving  husband  is  sanctified  by  the 
wife,  and  the  unbelieving  wife  is  sanctified  by  the  husband; 
ehe  were  your  children  unclean,  hut  now  are  they  holy." 

That  the  words  "  sanctified,"  "  unclean,"  and  "holy,"  as 
used  in  this  passage,  refers  to  moral  properties ,  and  not  to 
either  natural  or  civil,  is  so  certain  as  to  require  no  proof 
They  are  borrowed  from  the  Jewish  Scriptures,  in  which 
they  invariably  have  that  meaning.  The  Apostle  was  a 
minister  of  Christ,  and  the  persons  he  was  addressing 
were  a  Christian  church.     What  had  the  Apostles,  in  this 


310  NEW    TESTAMENT 

case,  to  do  with  political  matters  ?  Besides,  the  question 
under  debate  involved  the  moral  aspect  of  marriage  in  re- 
lation to  the  church.  To  suppose,  therefore,  that  the  words 
above  alluded  to,  have  a  civil  and  not  a  wora/ signification, 
IS  to  destroy  their  meaning  altogether. 

The  circumstances  under  which  these  words  were 
spoken,  were  as  follows.  It  was  customary  among  the 
Jews,  to  interdict  marriages  between  Jews  and  heathen. 
Such  alliances  were  always  attended  with  the  abscision 
of  the  Jewish  part  of  the  marriage  compact  from  the  privi- 
leges of  his  church,  except  in  cases  in  which  the  heathen 
party  became  a  member  of  the  Jewish  community.  In  all 
such  cases,  the  children  of  such  unequal  marriages  were 
also  regarded  as  unclean,  and  were  debarred  the  rite  of 
circumcision,  and  other  privileges  belonging  to  the  Jews. 
Hence  we  find  in  Acts,  ]6:  1 — 3,  that  Timothy  had  not 
been  introduced  into  the  Jewish  church  at  all,  because 
"  kis  father  was  a  Greek."  And  thus  also  in  Ezra  10: 
we  find  that,  after  the  Jews  had  married  heathen  wives, 
and  e?en  had  children  by  those  wives,  both  their  wives 
and  the  children  born  of  them  were  repudiated,  to  a  very 
large  number.  Now  at  the  church  at  Corinth,  it  is  like- 
ly, there  were  Jews,  as  well  as  Gentiles,  in  the  church. 
These  Jews  would,  of  course,  desire  to  have  matters  regu- 
lated according  to  the  ancient  customs  of  their  church. 
And  as  there  were  among  the  Corinthian  Christians,  many 
of  these  unequal  alliances,  the  advice  of  a  Jew,  of  course, 
would  be,  that  they  should  all  be  broken  off;  and  that  both 
the  unbelieving  part  of  the  marriage  compact,  together 
with  the  offspring  of  such  marriages,  should  be  repudia- 
ted.     This  immediately  excited   controversy  about  this 


EVIDENCE    CONSIDERED.  311 

matter  :  the  consequence  of  which  was,  an  appeal  to  the 
judgment  of  the  Apostle.  The  chapter  from  which  this 
text  is  taken  contains  the  Apostle's  advice  in  reply. 

The  substance  of  this  advice  is  as  follows  : — '  That 
there  should  be,  if  possible,  no  such  separations  of  persons 
already  married — That  if  the  believer  had  already  sepa- 
rated, he  should  remain  unmarried,  and  should  also  seek 
to  be  reconciled  to  the  other  part  of  the  marriage  compact 
— That  in  cases,  in  which  the  unbelieving  husband  or  wife 
would  not  live  with  his  partner,  and  the  matter  was  irre- 
concilable, such  partner  might  seek  another  marriage.' 
And,  in  order  to  induce  compliance  with  his  injunctions, 
the  Apostle  employs  the  language  in  the  passage  under 
consideration.  "  For  the  unbelieving  husband  is  sanctified 
by  the  wife,  and  the  unbelieving  wife  is  sanctified  by  the 
husband :  else  were  your  children  unclean,  but  now  are 
they  holy."  To  which  he  also  subjoins,  as  an  additional 
motive,  "  For  what  knowest  thou,  O  wife,  whether  thou 
shalt  save  thy  husband  ?  Or,  how  knowest  thou,  O  man, 
whether  thou  shalt  save  thy  wife  ?" 

This  language  employed  as  a  motive  was  two-fold.  In 
the  first  place,  the  salutary  influence  which  the  piety  of 
the  believer  would  have  upon  the  unbeliever;  and,  secondly, 
the  condition  in  which  it  placed  the  children  of  such  mar- 
riages. In  reference  to  the  former,  it  is  said,  "  For  the 
unbelieving  husband  is  sanctified  by  the  wife,  and  the 
unbelieving  wife  is  sanctified  by  the  husband."  The 
meaning  of  this  is  evident : — It  is,  that  instead  of  the  cor- 
rupting influence  of  the  unbeliever,  so  polluting  the  be- 
liever, as  to  separate  him  from  the  church  and  its  privi- 
leges ;  the  piety  of  the  believer  exerted  a  sanctifying  influ- 


312  NEW    TESTAMENT 

ence  upon  the  unbeliever ;  and  might  even  be  made  the 
means  of  his  conversion.  Hence  the  Apostle  exclaims, 
"  For  what  knowest  thou,  O  wife,  whether  thou  shalt  save 
thy  husband?  Or,  how  knowest  thou,  O  man,  whether 
thou  shalt  save  thy  wife  ?'' 

But  the  piety  of  the  believer  also  affected  the  condi- 
tion of  the  children  of  such  marriages — "  else,  were  your 
children  unclean,  but  note  are  they  holy."  The  word  else 
refers  to  the  previous  fact,  that  such  unequal  connections 
would  not  abscind  the  privileges  of  the  believing  party  in 
the  marriage  compact.  '  If  the  privileges,'  argues  the  Apos- 
tle, '  of  the  believer  were  denied  him,  in  consequence  of  his 
having  an  unbelieving  partner,  then  his  children,  (as  was 
always  the  case  among  the  Jews,)  would  be  unclean  :  but 
since  his  privileges,  as  a  member  of  the  church,  were  not 
to  be  denied  him  on  this  account,  his  children  were  holy.' 

In  order  to  understand  this  passage  clearly,  we  must 
have  recurrence  to  the  customs  of  tlie  Jews  in  such  cases. 
Now,  it  is  evident,  that,  according  to  the  Jewish  laws,  an 
unclean  child  would  be  rejected  from  circumcision.  It  is 
also  evident  that  a  holy  child,  that  is,  one  who  was  the 
offspring  of  the  members  of  their  church,  would  always  be 
required  to  be  circumcised. 

We  are  obliged,  therefore,  to  come  to  the  conclusion, 
that  the  Apostle  meant,  by  the  word  "  unclean,"  as  applied 
to  these  children, — inadmissible  by  baptism  to  the  Chris- 
tian  community — and  that  he  designed  to  represent  them 
by  the  term  "  holy,"  as  admissible  to  such  community,  by 
the  same  ordinance.  Certain  it  is,  that  no  Jew  could 
have  understood  him  differently  ;  and  as  the  sentiments  of 
the  Jews  were  diffused  throughout  all  those  early  Chris- 


EVIDENCES    CONSIDERED.  313 

tian  churches,  it  is  equally  certain,  that  no  Gentile  believel^ 
could  have  understood  him  differently. 

Now,  in  conclusion,  let  us  sum  up  the  New  Testament 
evidence  already  separately  exhibited  in  this  lecture.  We 
have  seen  that  without  an  express  prohibition  of  the  chil- 
dren of  believers  from  membership  in  the  church,  such 
membership  follows  as  a  matter  of  course.  That  the  in- 
troduction of  either  circumcision,  or  baptism,  or  both,  into 
the  Christian  church,  as  the  seal  of  membership,  would 
have  embraced  children,  since  they  had  both  been  applied 
to  children  for  a  long  time  previously.  That  the  denial  of 
infant  baptism  must  be  followed  by  the  denial  of  a  first- 
day  Sabbath.  That  in  Christ's  commission  to  his  apos- 
tles to  baptize,  he  evidently  included  the  children  of  be- 
lievers. That  before  his  crucifixion  the  Saviour  took  little 
children  in  his  arms  and  declared,  "  Of  such  is  the  king- 
dom of  God."  That  in  the  very  first  Christian  sermon 
preached  to  the  Jews,  Peter  declared,  "  the  promise  is  to 
you  and  your  children."  That  the  Apostle  Paul  said  to  the 
convicted  jailer,  "Believe  in  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved,  and  thy  house.  That  Lydia  and  Stephanas 
had  their  households  baptized.  And  that  the  Apostle  de- 
clares the  children  of  unbelievers  to  be  "  unclean;"  but 
that  the  children  of  believers  are  "  holy."  Let  all  this 
amount  of  evidence  be  spread  before  the  mind ;  and  if  it 
produce  not  the  conviction,  that  the  children  of  helievers 
are  to  he  baptized,  we  tremble  for  many  other  Christian 
doctrines  and  institutions.  To  complain  of  the  want  of 
light  amidst  such  rich  displays  of  it,  is  but  to  cavil  at  the 
truth,  and  to  venture  upon  the  displeasure  of  God.     Nor 

can  we  expect  the  divine  blessing  in  such  a  case.     The 

27 


314  NEW    TESTAMENT    EVIDENCES    CONSIDERED. 

frown  of  the  Almighty  will  rest  upon  us,  and  our  children. 
We  are  trampling  upon  the  very  birthright  of  our  own  off- 
spring. We  are  entailing  poverty  of  soul  upon  our  de- 
scendants. We  are  alienating  their  affections  from  God, 
and  preparing  them  for  a  course  of  profligacy  here,  and  the 
awards  of  impenitence  hereafter.  And  all  this  we  are 
doing  by  the  perpetual  rejection  of  light,  and  the  pamper- 
ing of  prejudice.  Ah  me,  I  solemnly  fear,  that  many  a 
poor  child,  lost  through  parental  incredulity  and  folly,  will 
rise  up  in  the  judgment  as  a  witness  against  their  own 
parents !  Oh  that  we  were  wise,  that  we  would  consider 
this ;  and  avert  from  our  houses  the  righteous  judgments  of 
God! 


LECTURE   XIV. 

A    CAREFUL    EXAMINATION     OF    THE     ACTS    OF    THE 
APOSTLES. 

I.  Mi'  first  remark  here  is,  that,  as  Christianity  was  ori- 
ginally propagated  by  Jews,  and  at  first  chiefly  among  the 
Jews  ;  and  as  the  Christian  system,  instead  of  being  en- 
tirely an  original  one,  was,  in  a  great  measure,  the  off- 
spring of  the  Jewish  church  ;  so  we  are  not  only  to  expect 
that  the  Jews,  when  converted  to  Christianity,  should  un- 
derstand its  doctrines  and  institutions  as  Jews,  but  that 
they  should  even  comply  icith  many  of  the  peculiarities  of 
Judaism,  properly  so  called. 

1.  This  would  naturally  arise  from  the  very  nature  of 
the  case.  Raised,  from  their  earliest  life,  amidst  the  doc- 
trines and  habits  of  that  system,  it  could  not  be  expected 
that  they  should  renounce  them  at  once.  Their  customs 
and  manners,  their  peculiar  phraseologies,  their  concep- 
tions of  things,  their  whole  character,  would  still  remain 
essentially  Jewish.  Nor  would  they  cease  at  once  to  com- 
ply with  the  forms  of  worship,  and  the  various  ceremonies 
of  the  former  dispensation,     They  would  still  visit  the 


;J1G  EXAMINATION    OF    THE 

synagogue,  venerate  the  temple,  circumcise  their  children, 
and  offer  sacrifices. 

Innovations  in  ancient  usages  are  always  gradual  in 
their  development.  When  a  nation,  no\v-a-days,  renounces 
idolatry,  we  are  not  to  expect  a  total  eradication  of  all  the 
vestiges  of  superstition  at  once.  This  would  be  unreason- 
able. Their  language,  and  dress,  and  customs,  and  whole 
character,  would  still  be  tinctured  with  the  religion  of  their 
ancestors.  Even  when  a  solitary  individual,  from  a  long 
course  of  error  and  sin,  is  converted  to  God,  many  of  his 
old  habits  still  remain,  as  relics  of  past  impiety.  This  is 
human  nature,  and  it  is  invariably  so. 

2.  This  would  also  be  peculiarly  the  state  of  things 
among  the  Jews,  since  the  Christian  church  not  only  bore 
a  strong  analogy  to  their  own  ecclesiastical  polity,  but  was 
its  predicted  completion.  That  divine  standard  of  doc- 
trine, which  they  acknowledged,  was  also  the  text-book 
of  Christians.  The  Saviour  of  the  Christian  church  was 
their  own  promised  Messiah.  The  abundant  affusions  of 
the  Holy  Ghost,  which  was  realized  at  the  first  preaching 
of  the  gospel,  was  but  the  fulfillment  of  their  own  prophe- 
cies. And  as  to  the  converted  Gentiles,  they  were  but  in- 
troduced, by  the  gospel,  into  those  privileges  which  the 
children  of  Abraham  peculiarly  regarded  as  their  birth- 
right. Under  these  circumstances,  it  is  by  no  means  pro- 
bable, that  the  conversion  of  a  Jew  to  Christianity  would 
be  immediately  succeeded  by  the  entire  renunciation  of 
Judaism. 

3.  This  we  find  to  be  true  in  point  of  fact.  The  early 
Jewish  Christians  worshipped  in  the  temple,  assembled  in 
the  synagogues,  circumcised  their  children,  celebrated  the 


ACTS    OF    THE    APOSTLES.  317 

various  feasts,  and  observed  the  ceremonies  of  their  ancient 
system.  Of  this  we  have  abundant  evidence  in  the  Acts 
of  the  Apostles.  In  chap.  3:  1,  it  is  said,  "  Now  Peter 
and  John  went  up  together  into  the  temple,  at  the  hour  of 
prayer,  being  the  ninth  hour."  In  chap.  10:  9 — 16,  we 
find  that  a  special  vision  was  given  to  Peter,  to  convince 
him  of  his  duty  to  preach  to  the  Gentiles.  And  even  to 
this  time,  that  Apostle  could  say,  in  the  language  of  a  Jew, 
"  Not  so  Lord,  for  I  have  never  eaten  any  thing  that  is 
common  or  unclean."  Verse  14.  In  chap.  11:  2,  3,  are 
these  words,  "  And  when  Peter  was  come  to  Jerusalem, 
they  that  were  of  the  circumcision  contended  with  him, 
saying.  Thou  wentest  in  to  men  uncircumcised,  and  didst 
eat  with  them."  In  verse  19  it  is  said,  "Now  they  which 
were  scattered  abroad  upon  the  persecution  that  rose  about 
Stephen,  travelled  as  far  as  Phenice,  and  Cyprus,  and  An- 
tioch,  preaching  the  word  to  none,  hut  unto  the  Jews  onlyP 
In  13:  14,  15,  it  is  said,  "  But  when  they  departed  from 
Perga,  they  came  to  Antioch  in  Pisidia,  and  went  into  the 
synagogue  on  the  Sabbath  day,  and  sat  down.  And  after 
the  reading  of  the  law  and  the  prophets,  the  rulers  of  the 
synagogue  sent  unto  them,  saying,  ye  men  and  brethren, 
if  ye  have  any  word  of  exhortation  for  the  people,  say  on.'' 
The  great  dissension  in  the  fifteenth  chapter  also  exhibits 
the  same  thing.  The  Christian  Jews  observed  particu- 
larly, 

First — the  Jewish  as  well  as  the  Christian  Sabbath 
In  17:  2,  are  these  words,  "And  Paul,  as  his  manner  was 
went  in  unto  them,  and  three  Sabbath  days  reasoned  with 
them  out  of  the  Scriptures."     Again,  in  20:  7,  it  is  said, 

"  And  upon  the  first  day  of  the  week,  when  the  disciples 

27* 


31S  EXAMINATION    OF    THE 

came  together  to  break  bread,  Paul  preached  unto  them," 
6i,c.  These  are  but  two  instances  out  of  many,  to  show- 
that  the  converted  Jews,  as  they  celebrated  the  Lord's 
day  in  honor  of  Christ,  also  observed  the  seventh  day  from 
ancient  custom. 

Secondly.  They  also  observed  both  the  Passover  and 
the  Supper.  In  chap.  30:  C,  7,  both  of  these  feasts  are 
alluded  to  almost  together — "  And  we  sailed  from  Philippi 
after  the  days  of  unleavened  bread,  and  came  unto  them  at 
Troas  in  five  days,  where  we  abode  seven  days."  In  the 
very  next  verse  it  is  said,  "  And  upon  the  first  day  of  the 
week,  tchcn  the  disciples  came  together  to  break  bread, 
Paul  preached  unto  them,  and  continued  his  speech  until 
midnight."  By  the  "  days  of  tinleavcned  bread,"  is  meant 
the  Passover,  and  by  "  the  breaking  of  bread,"  the  Sup- 
per. Many  other  evidences  might  be  adduced  if  neces- 
sary. 

Thirdly.  The  Christian  Jews  also  observed  both  cir- 
cumcision  and  baptism.  In  chap.  21:  17 — 26,  are  these 
words,  "  And  when  we  were  come  to  Jerusalem,  the 
brethren  received  us  gladly.  And  the  day  following,  Paul 
went  in  with  us  unto  James  ;  and  all  the  elders  were  pre- 
sent.  And  when  he  had  saluted  them,  he  declared  parti- 
cularly w^hat  things  God  had  wrought  among  the  Gentiles 
by  his  ministry.  And  when  they  heard  it,  they  glorified 
the  Lord,  and  said  unto  him,  Thou  seest,  brother,  how 
many  thousand  Jews  there  are  which  believe  ;  and  they 
arc  all  zealous  of  the  law.  And  they  are  informed  of  thee, 
that  thou  teachest  all  the  Jews,  which  are  among  the  Gen- 
tiles,  to  forsake  IMoses,  saying,  that  they  ought  not  to  cir- 
cumcise their  children,  neither  to  walk  after  the  customs. 


ACTS    OF    THE    APOSTLES.  319 

What  is  it,  therefore  ?  The  multitude  must  needs  come  to- 
gether ;  for  they  will  hear  that  thou  art  come.  Do  there- 
fore this,  that  we  may  say  unto  thee,  We  have  four  men 
which  have  a  vow  on  them  ;  them  take,  and  purify  thyself 
with  them,  and  be  at  charges  with  them,  that  they  may 
shave  their  heads ;  and  all  may  know  that  those  things 
whereof  they  were  informed  concerning  thee,  are  nothing : 
but  that  thou  thyself  also  walkest  orderly  and  keepest  the 
laic.  As  touching  the  Gentiles  which  believe,  we  have 
written  and  concluded,  that  they  observe  no  such  thing, 
save  only  that  they  keep  themselves  from  things  offered  to 
idols,  and  from  blood,  and  from  strangled  and  from  forni- 
cation. Then  Paul  took  the  men,  and  the  next  day,  puri- 
fying himself  with  them,  entered  into  the  temple,  to  signify 
the  accomplishment  of  the  days  of  purification,  until  that 
an  offering  should  be  offered  for  every  one  of  them."  This 
quotation  furnishes  evidence  conclusive,  that  all  the  Jews, 
the  apostles  not  excepted,  observed  the  rite  of  circumcision. 
This  rite,  it  is  true,  was  not  imposed  upon  the  Gentiles  by 
the  apostles ;  still,  however,  among  the  Jews  its  observ- 
ance was  universal.  That  they  observed  baptism  will  not 
be  denied. 

Thus  is  it  manifest  that  the  converts  from  Judaism  to 
Christianity,  originally,  were  both  Jews  and  Christians. 
They  adhered  both  to  Moses  and  to  Christ:  they  believed 
both  the  law  and  the  gospel. 

2.  My  second  remark  is,  that  although,  according  to 
the  commission  of  Christ,  the  apostles  and  others  must, 
in  every  case,  have  introduced  persons  into  the  Christian 
church  by  baptism,  yet  there  are  a  great  many  instances 
recorded  in  the  Acts,  in  which  there  is  no  mention  made 


320  EXAMINATION    OF    THE 

of  the  baptism  of  persons  thus  received  into  Christian  com- 
munion. 

The  following  are  the  instances  of  this  kind. 

Acts  2:  47.  "  And  the  Lord  added  to  the  church  daily 
such  as  should  be  saved." 

4:  4.  "  Ilowbeit  many  of  them  which  heard  the  word 
believed  ;  and  the  number  of  the  men  was  about  five  thou- 
sand.' 

5:  14.  "  And  believers  were  the  more  added  to  the 
Lord,  multitudes  both  of  men  and  women." 

6:  7.  •'  And  the  word  of  God  increased ;  and  the 
number  of  the  disciples  multiplied  in  Jerusalem  greatly  ; 
and  a  great  company  of  the  priests  were  obedient  to  the 
faith." 

9:  31.  "  Then  had  the  churches  rest,  throughout  all 
Judea  and  Galilee,  and  Samaria,  and  were  edified  ;  and 
walking  in  the  fear  of  the  Lord,  and  in  the  comfort  of  the 
Holy  Ghost,  were  multiplied." 

9:  35. ""And  all  that  dwelt  in  Lydda  and  Saron  saw 
him,  (Eneas,)  and  turned  to  the  Lord." 

.  9:  4*2.  "  And  it  (Peter's  raising  Tabitha  from  the 
dead)  was  known  throughout  all  Joppa  ;  and  many  be- 
lieved in  the  Lord." 

11:  21.  "And  the  hand  of  the  Lord  was  with  them, 
and  a  great  number  believed  and  turned  unto  the  Lord." 

11:  24.  "  And  much  people  was  added  unto  the  Lord." 

12:  24.  "  But  the  word  of  God  grew  and  multiplied." 

13:  12.  "  Then  the  deputy,  when  he  saw  what  was 
done,  believed,  being  astonished  at  the  doctrine  of  the 
Lord." 

13:  43    "  Now,  when  the  congregation  was  broken  up. 


ACTS    OP   TH£    APOSTLES.  321 

many  of  the  Jews  and  religious  proselytes  followed  Paul 
and  Barnabas,  who,  speaking  to  them,  persuaded  them  to 
continue  in  the  grace  of  God." 

13:  4S.  "And  as  many  as  were  ordained  to  eternal 
life  believed." 

14:  1.  "  And  it  came  to  pass  in  Iconium,  that  they 
went  both  together,  into  the  synagogue  of  the  Jews,  and 
so  spake  that  a  great  multitude,  both  of  Jews  and  Greeks, 
believed." 

16:  5.  "  And  so  were  the  churches  established  in  the 
faith,  and  increased  in  number  daily." 

IT:  4.  "  And  some  of  them  believed,  and  consorted 
with  Paul  and  Silas ;  and  of  the  devout  Greeks  a  great 
multitude,  and  of  the  chief  women  not  a  few." 

17:  12.  "  Therefore  many  of  them  believed ;  also  of 
honorable  women  which  were  Greeks,  and  of  men  not  a 
few." 

IT:  34.  "  Howbeit,  certain  men  clave  unto  him  and 
believed ;  among  which  was  Dionysius  the  Areopagite, 
and  a  woman  named  Damaris,  and  others  with  them." 

13:  8.  "  And  Crispus,  the  chief  ruler  of  the  synagogue, 
believed  on  the  Lord  with  all  his  house." 

19:  IS.  "  And  many  that  believed,  came  and  confessed 
and  showed  their  deeds." 

2S:  24.  '*  And  some  believed  the  things  that  were 
spoken." 

The  following  are  the  cases  recorded  in  the  Acts,  in 
which  it  is  definitely  stated  that  persons  admitted  to  the 
church  icerc  baptized. 

Acts   2:  41.    "Then    they  that   gladly   received  his 


322  EXAMINATION    OF    THE 

word  were  baptized,  and  tlie  same  day  there  were  added 
unto  them  about  three  thousand  souls." 

8:  12.  "  But  when  they  believed  Philip,  preaching  the 
things  concerning  the  kingdom  of  God,  and  the  name  ol 
Jesus  Christ,  they  were  baptized  both  men  and  women." 

8:  13.  "Then  Simon  himself  believed  also;  and  when 
he  was  baptized,  he  continued  with  Philip,  and  wondered, 
beholding  the  miracles  and  signs  which  were  doiT"e." 

8:  3S.  "  And  he  commanded  the  chariot  to  stand  still. 
and  they  w^ent  down  both  into  the  water,  both  Philip  and 
the  eunuch  ;  and  he  baptized  him." 

9:  18.  "  And  immediately  there  fell  from  his  eyes  as 
it  had  been  scales;  and  he  received  sight  forthwith,  and 
arose  and  was  baptized." 

10:  48.  "  And  he  commanded  them  to  be  baptized  in 
the  name  of  the  Lord." 

16:  15.  "  And  when  she  (Lydia)  was  baptized  and  her 
household." 

16:  33.  "  And  he  took  them  the  same  hour  of  the 
night,  and  washed  their  stripes  ;  and  was  baptized,  he 
and  all  his  straightway." 

18:  8.  "  And  many  of  the  Corinthians  hearing  believed, 
and  were  baptized." 

19:  5.  "  When  they  heard  this,  they  were  baptized  in 
the  name  of  the  Lord  Jesus." 

According,  therefore,  to  the  Acts  of  the  Apostles, 
which  embraces  about  thirty  years  of  inspired  ecclesiasti- 
cal history,  there  are  ten  instances  recorded  of  persons  be- 
ing admitted  to  the  church  by  baptism  ;  and  ticentij-one,  in 
which  no  mention  is  made  of  their  being  baptized 


ACTS    OF   THE    APOSTLES.  323 

III.  A  third  remark  I  make  is,  that  wherever  in  the 
Acts  we  find  parents,  as  such,  received  into  church  mem- 
bership, there  it  is  either  plainly  intimated,  or  clearly  ex- 
pressed, that  their  children  were  baptized  along  with 
them. 

The  following  four  are  the  only  instances  in  the  Acts, 
in  which  persons  admitted  to  the  church  are  distinctly  re- 
cognized as  parents :  and  in  each  of  these  cases,  it  cer- 
tainly is,  at  least,  as  evident,  that  their  children  were  bap- 
tized ;  as  it  is,  that  those  admitted  in  the  twenty-one  cases, 
above  mentioned,  were  received  into  the  church  by 
baptism. 

Acts  10:  1,  2,  48.  "  There  was  a  certain  man  in 
Cesarea,  called  Cornelius,  a  centurion  of  the  band  called 
the  Italian  band,  a  devout  man,  and  one  that  feared  God 
with  all  his  house,  which  gave  much  alms  to  the  people, 
and  prayed  to  God  always."  "  And  he  (Peter)  com- 
manded them  to  be  baptized  in  the  name  of  the  Lord." 
Now,  although  others  were  baptized  besides  Cornelius, 
yet,  is  it  evident,  that  his  family  were  also  baptized  with 
himself  If  he  "  feared  God  with  all  his  house,"  he  cer- 
tainly was  baptized  with  all  his  house. 

16:  15.  "  And  when  she  (Lydia)  was  baptized,  and 
her  household,  she  besought  us,  saying.  If  ye  have  judged 
me  to  be  faithful  to  the  Lord,  come  into  my  house  and 
abide  there ;  and  she  constrained  us." 

16:  31,  33.  "  And  they  said,  believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house.  And 
he  took  them  the  same  hour  of  the  night,  and  washed 
their  stripes;  and  was  baptized,  he  aiid  all  Jiis  straight- 
tcay." 


324  EXAMINATION    OF   THE 

18:  8.  Compared  with  1  Cor.  1:  14.  "  And  Crispus,  the 
chief  ruler  of  the  synagogue,  believed  on  the  Lord  with 
all  his  house."  "  I  thank  God  that  I  baptized  none  of 
you  but  Crisjms  and  Gaius."  If  the  Apostle  baptized 
Crispus,  "  who  believed  on  the  Lord  tvith  all  his  house.''  it 
is  perfectly  manifest  that  he  also  baptized  his  children 
with  him. 

Probably,  it  may  not  be  amiss  to  associate  with  these 
one  instance  more,  closely  connected  with  them. 

1  Cor.  1:  16.  "And  I  baptized  also  the  household  of 
Stephanas  ;  besides,  I  know  not  whether  I  baptized  any 
other." 

I  would  subjoin  as  a  criticism  here,  whether  the  word 
"other"  in  this  passage,  does  not  agree  with  the  word  house- 
hold understood.  If  we  consider  the  verse  by  itself,  it  un- 
questionably does  according  to  the  rules  of  syntax.  Or, 
if  we  consult  their  respective  genders  in  the  original,  they 
still  agree.  Nor  does  the  context  seem  to  offer  any  thing 
against  such  construction.  It  reads  thus,  "  I  thank  God 
that  I  baptized  none  of  you  but  Crispus  and  Gaius  ;  and  I 
baptized  also  the  household  of  Stephanas  ;  besides,  /  know 
not  whether  I  baptized  any  other."  We  have  already 
shown,  that  Paul  did  baptize  the  household  of  Crispus ; 
and  if  so,  it  is  but  reasonable  to  suppose,  that  he  baptized 
also  that  of  Gaius.  And  if  these  things  be  so,  the  word 
other  does,  unquestionably,  belong  to  household,  under- 
stood. Now,  if  this  criticism  be  at  all  correct,  it  is  evident 
that  it  was  the  practice  of  the  Apostle,  just  as  regularly  to 
baptize  children  as  their  parents. 

From  the  foregoing  remarks  and  explanations,  the  fol- 
lowing inferences  are  inevitable. 


ACTS    OF   THE    APOSTLES.  325 

First.  That  instead  of  Christianity  being  something 
entirely  distinct  from,  and  opposite  to,  the  Jewish  institu- 
tions, even  the  apostles  themselves,  at  least  for  thirty 
years,  not  only  received  the  essential  parts  of  the  Jewish 
system,  but  also  conformed  to  its  transient  peculiarities. 

The  connection  between  the  Old  and  New  Testa- 
ments is  contemplated  by  many,  at  the  present  day,  with 
very  much  indifference  and  vagueness.  An  attempt  to 
support  New  Testament  doctrines,  by  Old  Testament  evi- 
dence, is  somewhat  viewed  as  a  mere  begging  of  the  ques- 
tion. Thus,  when  attempting,  in  the  vindication  of  Psedo- 
baptism,  to  maintain  the  identity  of  signification  between 
the  ordinance  of  baptism  and  circumcision,  we  resort  to 
the  Old  Testament  for  proof,  it  seems  to  be  taken  for 
granted,  that  nothing  but  a  consciousness  of  the  scarcity 
of  argument,  suggests  such  a  course.  It  would  be  well  for 
persons  of  such  sentiments  as  these,  to  read  even  the  New 
Testament  with  more  care ;  for  they  would  certainly  find 
that  the  connection  between  the  two  Testaments,  is  like 
that  between  soul  and  body,  vital.  The  Old  Testament 
Scriptures  are  the  foundation,  the  writings  of  the  New  the 
superstructure.  Now,  as  the  removal  of  a  foundation  de- 
stroys a  building,  so  the  separation  of  the  Old  from  the 
New  Testament,  mars  and  ruins  the  revelation  of  God  to 
man.  And,  certainly,  if  he  that  takes  away  from  the 
Scriptures  but  a  small  part,  is  liable  to  the  divine  displea- 
sure, he  that  takes  away  half  o^  those  sacred  revelations, 
cannot  be  innocent.  Any  doctrine  that  will  lead  to  a  con- 
elusion  of  this  hind,  cannot  he  from  God. 

Secondly.  Since,  for  the  first  thirty  years  of  the  history 

of  the  church,  circumcision  and  baptism  were  both  analo- 

28 


326  EXAMINATION    OF    THE 

gous  and  contemporaneous  institutions  in  that  church,  and 
since  it  is  certain  that  infants  were  circumcised  throughout 
the  whole  Christian  church,  among  the  Jews,  during  that 
period ;  so  we  have  the  strongest  circumstantial  evidence 
possible,  that  infants  were  also  baptized  throughout  the 
same  time. 

I  say  these  institutions  were  analogous.  Such  the 
most  inconsiderate  must  allow  them  to  have  been.  Cir- 
cumcision, beyond  all  doubt,  bore  the  same  relation  to  the 
Jewish  church,  that  baptism  sustained  to  the  Christian. 

These  institutions,  at  the  period  to  which  I  allude,  were 
also  contemporaneous ;  that  is,  the^  were  both  observed  at 
the  same  time. 

Now,  if  these  Christian  Jews,  understanding,  as  they 
must,  baptism  as  bearing  the  same  relation  to  the  Chris- 
tian church  that  circumcision  did  to  the  Jewish;  if  they 
circumcised  their  children  as  Jews,  they  certainly  also  bap. 
tized  them  as  Christians.  To  suppose  any  thing  contra- 
ry to  this,  is  to  violate  every  principle,  both  of  human  na- 
ture and  of  reason. 

Thirdly.  As  the  omission  to  mention  the  baptism  of 
persons  admitted  into  the  church,  in  twenty-one  cases  in  the 
Acts,  does  not  at  all  destroy  the  fact  that  such  persons 
were  baptized;  so  the  omission  to  mention  the  baptism  of 
infants,  in  promiscuous  assemblies,  does  by  no  means  de- 
stroy the  fact,  that  infants  iccre,  in  reality,  baptized  in 
such  instances. 

It  is  astonishing  that  men,  in  their  extravagant  demand 
for  positive  evidence  in  support  of  infant  baptism,  should 
fororet  all  the  laws  of  human  nature.  We  venture  the  as- 
sertion, that,  according  to  the  nature  of  the  case,  the  bap- 


ACTS    OF   THE    APOSTLES.  327 

iism  of  infants  could  not,  with  propriety,  hold  a  more  con. 
spicuous  place  than  it  does  in  the  Acts  of  the  Apostles. 
Who  could  possibly  be  irrational  enough  to  suppose,  that 
in  the  tioenty-onc  cases  alluded  to  above,  the  persons  ad- 
mitted to  the  church  were  not  baptized,  simply  because 
their  baptism  is  not  specified  ?  And  who,  I  would  ask, 
can  so  forget  all  the  laws  of  human  nature,  as  to  believe, 
that  because,  in  the  reception  of  a  promiscuous  multitude 
to  church  membership,  children  are  not  distinctly  men- 
tioned, therefore  they  were  overlooked  1 

Fourthly.  The  argument  in  the  inspired  history  of  the 
church  to  support  infant  baptism,  is  not  as  Jive  to  many, 
but  as  Jive  to  nothing ;  since,  of  but  Jive  cases  in  which 
parents,  or  heads  of  families,  are  recognized  as  such,  they 
all,  more  or  less  expressly,  imply  the  baptism  of  their  chil- 
dren. 

Here,  I  have  associated  as  above,  the  instance  from 
Corinthians,  with  those  in  the  Acts,  and  for  the  same 
reason. 

It  is  frequently  urged,  by  those  who  neglect  and  op- 
pose this  institution,  that  it  is  not  supported  by  sufficient 
positive  evidence  But  who  can  contemplate  the  fact  be- 
fore us,  and  ask  still  for  such  evidence  ?  What  evidence 
could  be  more  satisfactory,  than  that  which  is  exhibited  in 
the  inference  above? 

It  is  sometimes  said  in  opposition  to  our  sentiments  on 
this  subject,  that  it  is  not  wonderful  at  all  that  there  should 
be  many  families  in  a  large  city  or  country,  that  had  no 
younger  children  at  all.  If  this  be  not  wonderful,  it  cer- 
tainly is  wonderful  that  out  of  Jive  instances  recorded  in 
inspired  history,  in  which  parents,  as  such,  are  represent- 


328 


EXAMINATION    OF    THE 


ed  as  being  baptized,  there  sliould  be,  in  every  case,  to 
say  the  least,  a  very  plain  implication  that  their  children 
were  baptized  also,  and  yet  Paedobaptism  not  be  a  doctrine 
of  the  New  Testament! 

Fifthly.  We  also  infer  from  the  preceding,  that  as  the 
term  to  believe,  used  in  reference  to  any  one,  according  to 
the  testimony  of  the  Acts,  always  implied  his  baptism,  so 
the  phrase,  to  be  baptized,  employed  in  reference  to  a  pa- 
rent, always  involved  the  baptism  of  his  offspring. 

We  have  seen  that  there  are  twenty-one  instances  in 
the  Acts,  of  admissions  to  the  church,  without  a  specifica- 
tion of  baptism.  Now,  how  are  we  to  ascertain  that  the 
persons  admitted  on  these  occasions  were  baptized  ?  From 
two  facts. 

First.  That  Christ  commissioned  his  apostles  to  baptize 
all  whom  they  received  into  his  kingdom. 

Secondly.  From  the  fact,  that  there  are  ten  instances, 
distinctly  mentioned,  in  which  it  is  evident  that  the  apos- 
tles did  comply  with  the  Saviour's  command. 

Again.  There  are  several  cases  of  baptisms  mentioned 
in  the  Acts,  in  which  there  is  no  particular  allusion  to  the 
baptism  of  children.  How  are  we  to  prove  that  children 
were  baptized,  if  not  in  all,  yet  in  nearly  all  of  those  instan- 
ces ?  Likewise  from  two  facts.  First — because  baptism 
and  circumcision  being  one  and  the  same  ordinance,  the 
Saviour's  commission  to  his  apostles  to  baptize,  necessarily 
embraced  children.  Secondly — because,  in  /?j'e  particular 
instances,  in  which  parents  as  such  were  baptized,  there  is 
positive  allusion  to  the  baptism  of  their  children. 

The  very  same  argument,  therefore,  that  proves  the 
baptism  of  persons  admitted  to  the  church,  without  any 


ACTS    OF    THE    APOSTLES.  329 

specification  of  their  baptism,  also  proves  the  baptism  of 
children  in  all  those  cases,  in  which  their  admission  to  this 
rite  is  not  distinctly  mentioned. 

Lastly.  A  final  inference  from  the  above  is,  that  of  the 
ten  cases,  in  which  the  ordinance  of  baptism  is  distinctly 
said  to  have  been  administered,  its  administration  to  chil- 
dren is  decidedly  prominent. 

Of  these  ten,  there  were  three  cases,  in  which  there 
were  no  children ;  those  of  Simon  Magus,  the  eunuch,  and 
of  Paul ;  of  the  remaining  seven,  there  are  two  distinct  in- 
stances of  their  baptism,  those  of  Lydia  and  the  jailer. 
There  is  also  one  of  fair  implication,  that  of  Cornelius; 
there  is  also  another,  that  peculiarly  favors  it,  the  case  of 
the  three  thousand  upon  the  day  of  Pentecost.  As  these 
persons  were  baptized  according  to  the  direction  of  Peter, 
and  as  that  Apostle  declared  that  the  promise  was  to  them 
and  their  children ;  it  is  evident,  that  their  children  were 
baptized  as  well  as  themselves.  And,  to  my  own  mind, 
the  three  thousand  spoken  of  as  added  to  the  church,  em- 
braced both  adults  and  children.  In  the  same  way  it  is 
said,  Ex.  1:  5,  "And  all  the  souls  that  came  out  of  the 
loins  of  Jacob  were  seventy  souls."  In  this  latter  case  the 
children  were  included ;  and  so,  I  think,  in  the  former. 
Nor  is  there  a  solitary  case  decidedly  opposed  to  infant 
baptism.  The  only  one  conceivable,  is  Acts  8:  12,  where 
it  is  said,  "they  were  baptized  both  men  and  women." 
But  this  does  not  imply  that  children  were  not  baptized ; 
no  more  than  those  cases  in  which  it  is  said  that  per- 
sons believed  without  specifying  their  baptism,  imply  that 
such  persons  were  not  baptized. 

Now  who  could  expect  the  baptism  of  children  to  be 

28* 


330  EXAMINATION    OF  THE    ACTS,    ETC. 

more  prominent  in  the  ministry  of  the  apostles  than  it  is? 
There  are  but  two  cases  of  the  ten  alluded  to,  in  which  it 
is  said  that  women  were  baptized.  There  are  ttoo  cases 
equally  distinct,  of  the  baptism  of  children,  together  with 
several  others  favoring  it  very  strongly.  Now  let  it  be  re- 
membered, that  men  would  naturally  be  spoken  of  first, 
women  second,  and  children  thirdly  ;  and  who  does  not  see 
that  children  hold  in  baptism,  throughout  the  Acts,  the 
same  proportional  importance  assigned  them  by  nature? 

The  testimony  of  the  Acts  of  the  Apostles,  then,  in  fa- 
vor of  Paedobaptism,  is  clear,  consistent  and  sufficient. 


LECTURE   XV. 


HISTORICAL      EVIDENCE. 


1.  My  first  remark  on  this  part  of  the  subject  is,  that 
it  is  evident  firom  the  history  of  the  church,  either  from 
incidental  allusions  or  direct  testimony,  that  infant  baptism 
was  uniformly  practised  to  nearly  the  middle  of  the 
twelfth  century. 

As  I  can  recur  to  no  better  authority,  and  to  no  one 
more  highly  esteemed  for  the  correctness  of  his  theological 
sentiments,  I  quote  the  following  proof,  from  Dwight's 
Theology  ;  Sermon  civiii ;  subject,  Infant  Baptism. 

"  Justin  Martyr,  born  near  the  close  of  the  first  cen- 
tury, observes,  when  speaking  of  those  who  were  members 
of  the  church,  that  '  a  part  of  these  were  sixty  or  seventy 
years,  loho  toere  made  disciples  to  Christ  from  their  in- 
fancy.' But  there  never  was  any  other  mode  of  making 
disciples  from  infancy,  except  baptism. 

"  Irenaeus,  born  about  the  year  97,  a  disciple  of  Poly- 
carp,  who  was  a  disciple  of  John,  says,  '  Christ  came  to 
save  all  persons,  who  by  him  are  horn  again  unto  God; 
infants  and  little  ones,  and  children  and  youths,  and  elder 


332  HISTORICAL    EVIDENCE. 

persons.'       By  being  bom  again,  Irena;us  intends,  being 
baptized,  as  he  himself  elsewhere  clearly  shows. 

"  Clemens  Alexandrinus,  born  about  the  middle  of  the 
second  century,  says,  '  If  any  man  be  a  fisherman,  let  him 
think  of  an  apostle,  and  the  children  taken  out  of  the 
water.'  Clemens  is  here  giving  direction  concerning 
images  to  be  engraven  on  seal-rings.  These  engravings 
were  sometimes  indecent,  and  sometimes  idolatrous.  Cle- 
mens exhorts  Christians  to  adopt  such  as  are  becoming 
and  useful ;  and  particularly  exhorts  fishermen  to  choose 
the  image  of  an  apostle  baptizing  infants.  This  furnishes 
a  decisive  proof,  that  in  Clemens's  view,  the  apostles  bap- 
tized infants  ;  and  that  this  practice  was,  in  his  own  time, 
the  general  practice  of  the  Christian  church. 

"  Tertullian,  born  about  the  same  time  with  Irenaeus, 
says,  *  The  delay  of  baptism  is  more  useful,  according  to 
every  person's  condition  and  disposition,  and  even  their 
age ;  but  especially  with  regard  to  little  children.'  The 
reason  which  he  urges  for  this  delay  is,  that  their  faith 
tffos  not  entire,  or  complete.  As  Tertullian  is  here  directly 
opposing  the  common  opinion,  it  is  obvious,  that  little 
children  were  then  commonly  baptized.  The  reason  why 
Tertullian  proposes  this  delay  was,  that  he  attributed  to 
baptism  an  importance  not  given  to  it  by  the  Scriptures. 

"  Origen,  born  about  the  year  184,  and  a  man  of  more 
information  than  any  of  his  time,  says,  '  Infants  are  bap- 
tized for  the  remission  of  sins.'  And  again,  '  The  church 
hcUh  received  the  tradition  from  the  apostles,  that  baptism 
ought  to  be  administered  to  infants.' 

"  Cyprian,  who  was  contemporary  with  Origen,  says, 
'  That  sixty-six  bishops,  being  convened  in  a  council  at 


HISTORICAL    EVIDENCE. 


333 


Carthage,  having  the  question  referred  to  them,  Whether 
infants  might  he  baptized  before  they  ivere  eight  days  old ; 
decided  unanimously,  that  no  infant  is  to  be  prohibited  from 
the  benefit  of  baptism,  although  but  just  born.' 

"  Gregory  Nazianzen,  born  in  the  early  part  of  the 
fourth  century,  exhorts  parents  to  offer  their  children  to 
God  in  baptism. 

"  Saint  Augustin,  born  in  the  middle  of  the  fourth 
century,  says,  '  The  whole  church  practises  infant  baptism  ; 
it  was  not  instituted  by  councils,  but  teas  always  in  use.' 
He  also  says,  that  '  he  did  not  remember  ever  to  have  read 
of  any  person,  tohetker  Catholic  or  heretic,  who  maintained, 
that  baptism  ought  to  be  denied  to  infants'  '  This,'  he 
says,  '  the  church  has  always  maintained.' 

"  Pelagius,  a  coritemporary  with  Augustin,  declares, 
'  that  he  had  never  heard  even  any  impious  heretic,  who 
asserted  that  infants  are  not  to  be  baptized.'  Again,  he 
asks,  '  Who  can  be  so  impious  as  to  hinder  the  baptism  of 
infants  V  Pelagius  is  here  a  witness  of  high  authority. 
He  was  born  in  Britain,  and  travelled  through  France, 
Italy,  Africa  Proper,  and  Egypt  to  Jerusalem.  Had  such 
a  practice  existed  in  his  time,  it  seems  impossible  that  he 
should  not  have  heard  of  it.  He  was  also  an  inquisitive 
and  learned  man ;  and  must,  therefore,  have  been  well 
informed  concerning  preceding  periods.  At  the  same 
time,  the  doctrine  of  infant  baptism  was  objected  againgt 
his  own  opinions  by  St.  Augustin,  in  such  a  manner,  that 
Pelagius  knew  not  how  to  answer  the  objection.  Still 
these  are  his  own  assertions. 

"  A  person  who  employed  himself  extensively  in  ex- 
amining this  subject,  gives  the  following  result  of  all  his 


334  HISTORICAL    EVIDENCE. 

inquiries.  '  First.  During  tiie  first  four  hundred  years 
from  the  formation  of  a  Christian  church,  TcrtuUian  only 
urged  the  delay  of  infant  baptism  to  infants,  and  that  only 
in  some  cases;  and  Gregory  only  delayed  it,  perhaps,  to 
his  own  children.  But  neither  any  society  of  men,  nor 
any  individual,  denied  the  lawfulness  of  baptizing  infants. 

"  Secondly.  In  the  next  seven  hundred  years,  there 
was  not  a  society,  nor  an  individual,  who  ever  pleaded  for 
this  delay  ;  much  less  any  who  denied  the  right  or  the 
duty  of  infant  baptism. 

"Thirdly.  In  the  year  1120,  one  sect  of  the  Walden- 
ses  declared  against  the  baptism  of  infants,  because  they 
supposed  them  incapable  of  salvation.  But  the  main  body 
of  that  people  rejected  the  opinion  as  heretical ;  and  the 
sect  which  held  it  soon  came  to  nothing. 

"  Fourthly.  The  next  appearance  of  this  opinion  was 
in  the  year  1522. 

"Had  the  baptism  of  infants  been  ever  discontinued  by 
the  church  ;  or  had  it  been  introduced  in  any  age,  subse- 
quent to  that  of  the  apostles,  these  things  could  not  have 
been;  nor  could  the  history  of  them  be  found." 

It  is  thus  evident  that  infant  baptism  was  practised 
universally  among  the  early  members  of  the  Christian 
church.  It  is  true,  that,  through  the  influence  of  Popery, 
this  ordinance  was  much  corrupted  and  abused  in  the 
dark  ages.  Its  nature  was  not  understood,  nor  its  design 
properly  appreciated.  But  this  was  also  true  in  relation  to 
the  Supper,  and  almost  all  the  doctrines  of  Revelation. 
But  certainly  the  distinction  between  the  abuse  of  an  ordi- 
nance and  its  invention,  is  very  wide. 

The  manner  in  which  this  ordinance  was  first  denied, 


HISTORICAL    EVIDENCE.  335 

was  through  an  effort,  on  the  part  of  certain  dissenters 
from  the  Romish  church,  to  separate  from  the  truth  of  the 
gospel  what  was  spurious  and  false.  Some  of  these  dis- 
senters classed  infant  baptism  among  the  innovations  in 
religion  made  by  the  church  at  Rome.  The  Petrobru- 
sians,  one  of  the  Waldensian  sects,  were  the  first  who  de- 
nied infant  baptism.  This  happened  about  the  middle  of 
the  twelfth  century.  I  extract,  from  Marsh's  Ecclesiasti- 
cal History,  the  following  description  of  the  character  of 
that  sect.  "  They  were  poor  and  ignorant,  and  needed 
greatly  the  light  of  a  future  age.  They  gave  a  literal  in- 
terpretation to  the  whole  of  Christ's  sermon  on  the  mount ; 
allowed  no  wars,  nor  suits  at  law,  nor  increase  of  wealth  ; 
nor  oaths,  nor  self-defence  against  unjust  proceedings." 
All  the  other  Waldenses,  whose  general  character  was  the 
same  in  other  points  with  this  one,  held  to  infant  baptism. 
This  one,  however,  soon  disappeared. 

II.  My  second  remark  on  the  evidence  from  church 
history  is,  that  all  the  greatest  and  best  men,  during  the 
Reformation,  held  to  infant  baptism. 

Luther  and  Melancthon,  Zuinglius  and  Calvin,  Knox 
and  Cranmer  ;  Beza,  Rogers,  Ridley,  and  Latimer ;  to- 
gether with  a  host  of  others,  all  advocated  infant  baptism. 
This  evidence,  too,  will  appear  the  stronger,  when  it  is  re- 
membered, that  the  world,  at  that  time,  was  in  a  state  of 
revolution ;  that  these  men  were  of  different  nations ;  of 
different  opinions,  many  of  them,  on  other  subjects  ;  and 
that  they  subsequently  headed  different  denominations  of 
Christians.  From  these  very  circumstances,  they  could 
have  had  no  motive  in  the  reception  of  this  ordinance,  but 
a  firm  conviction  of  its  divine  obligation.     They  were  not, 


336  HISTORICAL    EVIDENCE. 

like  us,  bound  down  by  party  prejudices  and  interests. 
They  were  just  about  to  establish  creeds  and  originate 
sects.  Hence  it  would  have  been  easy  for  them  to  have 
renounced  and  banished  this  institution,  had  they  not  per- 
ceived its  authority  and  utility.  But,  instead  of  this,  there 
is  a  most  beautiful  harmony  on  this  point,  among  all  the 
Reformers.  Nor  should  it  be  forgotten,  that  as  they  could 
have  been  under  no  special  prejudice,  to  have  perverted 
the  truth  in  this  case  ;  so,  both  from  their  location  and 
attainments,  they,  unquestionably,  were  able  to  have  dis- 
covered the  fact,  whether  Pfcdobaptism  were  a  Catholic 
invention  or  not.  The  writings  of  the  ancient  Fathers 
were  familiar  to  them  all — the  history  of  the  Romish 
church  was  closely  studied — the  Word  of  God  was  inves- 
tigated with  great  care  ; — and  yet  it  is  the  united  testi- 
mony of  all  those  great  and  good  men,  many  of  whom 
died  in  defence  of  the  truth,  that  infant  baptism  is  an  or- 
dinance of  the  gospel ;  and  that  it  has  been  in  the  Chris- 
tian church  from  its  origin.  Now  it  is  not  a  little  surpris- 
ing, that  persons  living  in  a  much  later  age,  and  under 
circumstances  by  no  means  as  favorable  for  candor,  and 
with  by  no  means  the  learning  of  these  great  men,  should 
attempt,  upon  the  evidence  of  church  history,  to  establish 
a  different  sentiment ! 

Those,  at  the  time  of  the  Reformation,  that  denied  in- 
fant baptism,  were  not  only  greatly  ignorant,  but  extremely 
fanatical.  The  following  is  a  description  of  their  charac- 
ter, as  given  by  Marsh.  "  Their  chief  tenets  were,  that 
the  office  of  magistracy  is  unnecessary ;  that  all  distinc- 
tions among  men  is  contrary  to  the  gospel ;  that  property 
should  be  held   in  common  ;  and  that  a  plurality  of  wives 


HISTORICAL    EVIDENCE.  337 

is  commendable.  And  in  reference  to  baptism,  they  de 
clared,  that  it  was  only  to  be  administered  to  persons  in 
adult  years,  and  to  be  performed  by  immersion."  These 
sectaries  were  called  Anabaptists,  from  their  practice  of 
re-baptizing,  in  adult  years,  persons  who  had  been  baptiz- 
ed in  infancy.  Afterwards  they  rejected  this  appellation, 
and  arrogantly  assumed  that  of  Baptists;  taking  it  for 
granted,  that  none  were  baptized,  but  those  of  their  own 
party. 

That  a  set  of  men  of  the  above  description  arc  not 
qualified  for  the  work  of  reformation,  is  perfectly  plain. 
The  reformation  of  old  abuses  in  religion  requires  talents, 
information,  consistent  piety ,  and  great  prudence ;  none  of 
which  the  Anabaptists  of  Germany  seemed  to  possess. 
That  they  should,  therefore,  have  run  into  great  excesses, 
and  should  have  renounced  as  much  truth  as  error,  was 
but  natural. 

The  peculiar  sentiments  of  this  fanatical  sect,  as  it  re- 
gards baptism,  passed  from  Holland  into  England,  where 
they  were  embraced  by  certain  Independents  of  the  church 
of  Mr.  Brown.  From  the  description  of  this  latter  sect,  at 
that  time,  they  must  have  been  well  prepared  to  have  re- 
ceived the  doctrines  of  the  Anabaptists.  Each  was  charac- 
terized by  great  bigotry  and  latitudinarianism  of  sentiment. 
From  England  the  Baptists  came  over  into  America,  in 
both  which  countries  they  have  risen  to  great  respectabili- 
ty for  numbers,  talents,  and  piety.  They  now  rank  on  a 
level  with  other  denominations  of  Christians  :  and  though 
they  have  renounced  all  the  grosser  faults  of  the  Anabap- 
tists of  Germany,  still   they  hold  with  great  tenacity   to 

their  sentiments  in  reference  to  baptism. 
•29 


338  nisTonicAL  evidence. 

III.  A  third  remark  I  ofTer  is,  that  all,  or  nearly  all, 
Christian  denominations,  however  they  may  have  differed 
among  themselves  on  other  points,  and  in  whatever  coun- 
try they  may  have  lived,  save  the  Baptists  alone,  have  been 
agreed  as  to  the  validity  of  infant  baptism. 

Now  it  is  utterly  inconceivable  to  my  mind,  that  so 
many  different  sects,  and  many  of  them  the  most  enlight- 
ened and  pious  on  earth,  could  all  be  harmonious  on  this 
point,  did  not  the  ordinance  of  P.'cdobaptism  rest  on  a  solid 
foundation.  Does  it  look  more  likely  that  all  these  deno- 
minations are  wrong,  and  that  the  Baptists  alone  are  right? 
Or  does  if  seem  more  rational,  that  they  are  right,  and  the 
seceding  one  is  wrong?  It  is  true,  truth  is  not  confined 
to  a  multitude.  Still,  however,  where  a  sentiment  has 
long  been  entertained  by  the  majority  of  Christian  church- 
es, and  has  been  advocated  by  a  very  large  number  of  the 
most  devoted  champions  of  the  cross,  it  must  and  does  ac- 
quire great  weiglit.  Now  this  is  the  case  with  Ptedobap- 
tism.  Its  way  has  been  one  of  dignity  and  glory.  The 
worthiest  names  on  the  records  of  the  .church,  have  been 
its  warmest  advocates.  It  has  always  been  prominent, 
always  appreciated.  Certainly  we  could  scarcely  expect 
this  to  have  been  the  case,  unless  its  origin  be  higher  than 
that  of  human  authority. 

The  testimony  from  church  history,  then,  in  favor  of 
this  ordinance,  is  both  clear  and  certain.  Scarcely  any 
doctrine  of  Revelation  has  more  evidence  from  this  source. 

I  shall  conclude  this  Lecture  by  attempting  to  show, 
that  the  denial  of  this  institution,  during  the  period  of 
church  history,  is  much  more  probable,  from  the  nature  of 
the  case,  than  its  invention. 


HISTORICAL   EVIDENCE.  339 

My  first  reason  for  this  is,  because  there  is  in  the  New 
Testament  no  specification,  at  which  children  should  be 
baptized.  It  is  true,  as  appears  from  the  question  propos- 
ed to  the  council  at  Carthage,  that  the  analogy  of  circum- 
cision had  generally  been  observed  among  the  early  Chris- 
tians, and  that  accordingly  infants  were,  at  least  in  many 
cases,  baptized  at  eight  days.  Still,  however,  this  was  a 
practice  which  could  not  be  always  observed.  We  find, 
also,  that  that  body  of  divines  decided  against  it.  In  con- 
sequence of  the  inexplicitness,  therefore,  of  the  Scriptures 
on  this  point,  as  there  would  be  found  a  few  who  would 
baptize  under  eight  days,  so  there  would  be  found  a  mul- 
titude who  would  transcend  that  limit.  Nor  would  there 
be  any  precise  boundary,  beyond  which  they  might  not 
go,  and  yet  receive  this  ordinance.  In  consequence  of 
this,  the  baptism  of  children  would,  in  many  cases,  be  so 
delayed  as  even  to  originate  the  doubt  whether  they  might, 
with  propriety,  be  baptized  at  all,  as  infants  :  and  this 
we  find  actually  to  have  been  the  case,  in  some  instances, 
as  recorded  in  sacred  history. 

2.  A  second  reason  for  this  is,  the  fact  that  at  a  very 
early  period  in  the  church,  baptism,  which  was  the  sign, 
was  taken  for  regeneration  itself  Sins,  committed  after 
the  administration  of  this  rite,  were  consequently  regarded 
as  almost  unpardonable.  The  result  of  this  sentiment 
would  naturally  be  the  postponement  of  this  ordinance,  in 
many  cases,  until  within  a  few  hours  of  death.  This  seems 
to  have  been  the  error  of  Tertullian  ;  probably  was  also  that 
of  Constantine  the  Great,  and  of  the  father  of  Gregory. 

3.  Another  cause  which  would  contribute  towards,  first, 
the  neglect,  and  afterwards  the  denial  of  this  institution, 


340 


HISTORICAL    EVIDENCE. 


was  that,  through  ill  health  or  the  distance  from  a  regular 
minister,  it  would,  in  many  cases,  be  inconvenient  to  have 
this  rite  attended  to  within  a  proper  time.  Cases  of  this 
sort  must  frequently  have  occurred ;  and  what  was,  at 
tirst,  the  result  of  necessity,  would  finally  be  that  of  choice. 
And  thus  the  denial  of  the  institution  itself,  would  eventu- 
ally be  the  consequence  of  such  a  course  of  conduct. 
Scenes  of  this  kind  frequently  occur  in  the  present  day. 
The  parent,  probably,  has  really  not  had  a  convenient  op- 
portunity for  baptizing  his  children  for  a  long  time.  He 
thus  contracts  a  habit  of  neglecting  this  ordinance,  until 
ultimately  he  begins  seriously  to  doubt  whether  baptism 
1)0  of  any  benefit  at  all  to  children,  and  whether  the  scrip- 
tural warrant  for  its  administration  be  not  obscure  and  un- 
certain !  Thus,  by  venturing  to  the  edge  of  the  precipice, 
h.ive  many  fallen  to  rise  no  more  to  the  light  of  truth  on 
this  subject. 

4.  Another  cause  of  this  would  be,  an  unwillingness 
to  assume  the  obligations  of  Psedobaptism.  Men  in  all 
ages  have  been  reluctant  to  undertake  high  responsibili- 
ties, especially  where  there  is  no  carnal  allurement  to  en- 
tice them  to  such  a  course.  How  difficult  is  it  among  us, 
at  the  present  time,  to  induce  many  persons,  who  seem  to 
have  every  required  qualification  for  the  church  but  a  wil- 
ling  mind,  to  assume  the  profession  of  Christianity  ?  How 
difticult  to  persuade  ordinary  church  members,  to  fill 
spheres,  in  which  both  their  obligations  and  their  useful- 
ness  would  be  promoted  ?  Men  are  loth  to  assume  bur- 
dens, while  it  is  uncertain  in  their  own  minds  that  they 
are  able  to  bear  them.  Now  all  these  considerations  ap- 
pertain, in  a  peculiar  degree,  to  the  subject  of  infant  bap- 


HISTORICAL    EVIDENCE.  341 

tisra.  The  obligations  which  this  ordinance  imposes  are 
high — its  duties  arduous  and  protracted.  This  being  the 
case,  many  would  be  disposed,  first,  to  ponder  the  matter, 
afterwards  to  neglect,  and  finally,  to  deny  the  ordinance 
altogether,  as  of  divine  authority.  It  has  always  been 
found  easy  for  men  to  disprove,  at  least  at  the  tribunals  of 
their  own  consciences,  that  which  they  did  not  wish  to  be 
true. 

5.  Another  reason  for  the  denial  of  infant  baptism  was, 
the  awful  perversion  and  abuse  of  this  ordinance  in  the 
Catholic  church.  Many  weak  and  ignorant,  though  pious 
Christians,  discovering  that  this  rite  was  regarded  as  es- 
sential to  salvation  ;  or  that  many  baptized  in  infancy  grew 
up  to  be  exceedingly  corrupt ;  or  that  the  church  itself  had 
been  filled  with  the  wicked  through  this  means ;  would, 
of  course,  be  disposed  to  deny  the  divine  warrant  for  an 
institution,  which  appeared  so  hurtful.  Especially,  was 
this  conclusion  easy  and  natural,  when  this  ordinance  itself 
was  closely  associated  with  many  inventions  evidently  of 
but  human  origin,  and  decidedly  subversive  of  all  piety. 
Now  this  was  precisely  the  state  of  things  in  the  Romish 
church,  when  the  Petrobrusians  first,  and  the  Anabaptists 
of  Germany  secondly,  denied  the  divine  authority  of  this 
ordinance.  Disgusted  in  their  hearts,  at  the  abuses  con- 
nected with  the  church,  and  unable  properly  to  distinguish 
and  remove  the  cause  of  these  evils,  they  honestly,  proba- 
bly, but  ignorantly  and  unwisely,  struck  a  death  blow  at 
one  of  the  essential  parts  of  the  Christian  church.  They 
improperly  supposed  that  it  was  infant  membership  that 
produced  all  these  abominations.  They,  therefore,  at- 
tempted, by  its  destruction,  to  put  down  the  evils  which 
29* 


;J4"2  HISTORICAL    EVIDENCE. 

they  erroneously  supposed  grew  out  of  it.  The  very  same 
cause  is  also  powerfully  operating  at  the  present  day  to  the 
injury  of  this  institution.  Not  perceiving  any  special  bene- 
fit, which  baptism  has  rendered  many  households,  numbers 
are  disposed  to  reject  it  as  a  mere  human  invention.  Such 
persons,  however,  should  remember  that  this  is  the  very 
ground  that  itifiddity  has  ocntpiedfor  ages.  The  infidel 
can  see  no  more  advantage  in  the  Christian  profession  of 
the  Baptist,  than  the  latter  can  discover  in  the  baptism  of 
the  children  of  Pfudobaptists. 

G.  Another  cause  of  this,  may  be  found  in  the  disposi- 
tion of  the  unlearned,  to  take  the  Scriptures  literally. 
Probably  such  a  liability  is  to  be  found  among  all  the  plain 
readers  of  the  Word  of  God.  Their  very  circumstances 
would,  in  a  great  measure,  subject  them  to  this  error. 
When,  too,  they  perceived  that  the  learned  doctors  of  the 
church  had  only  corrupted  religion,  and  that  they  were 
employing  all  their  subtleties  of  argument  to  vindicate  and 
uphold  these  corruptions ;  the  common  people  would  natu- 
rally discard  learning,  and  hold  to  an  exactly  literal  expo- 
sition of  the  Word  of  God.  Whatever  doctrines,  therefore, 
were  taught  in  the  Scriptures,  but  incidentally,  or  by  im- 
plication, would,  of  course,  be  denied ;  and  many  things 
would  be  assumed  as  true,  which  formed  no  part  of  the 
Word  of  God  properly  understood. 

7.  Another  cause  which  would  lead  to  this  result, 
would  be,  the  application  of  a  rule  to  children,  which  is 
only  true  of  adults;  viz.  that  faith  must  precede  baptism. 
This  error  would  be  easy  ;  and  the  abuses  of  religion  every 
where  prevalent  in  the  Christian  church,  would  render  it 
almost  inevitable. 


HISTORICAL    EVIDENCE.  343 

8.  Another  argument  to  show  that  the  denial,  and  not 
the  invention  of  this  rite,  has  taken  place  during  the  pe- 
riod of  sacred  history,  is,  that  it  unquestionably  existed  as 
early  as  the  fourth  century.  Now,  it  is  certain  that  there 
was  no  Popery  at  this  time ;  nor  was  the  church,  by  any 
means,  entirely  corrupt.  Much  of  life  and  activity  she 
then  possessed.  Especially  was  she  vigilant  of  the  doc- 
trines and  institutions  of  religion.  From  the  very  charac- 
ter of  the  church  in  the  third  and  fourth  century,  it  is  im- 
possible that  infant  baptism  could  have  been  introduced  at 
that  early  period,  as  an  innovation  in  the  church.  If, 
then,  it  existed  in  these  periods,  and  yet  could  not  possi- 
bly have  been  first  introduced  then,  it  must  have  existed 
earlier ;  that  is,  it  must  have  come  down  from  the  apos- 
tles. Nor  is  it  any  objection  to  this,  to  assert,  that  the 
church  in  the  fourth  century  was  corrupt  enough  to  have 
introduced  infant  baptism ;  sihce  there  is  evidence,  that 
about  that  time  she  administered  the  communion  to  chil- 
dren. This  may  be  true,  without  implying  the  least  cor- 
ruption in  the  church.  It  is  quite  likely,  that  the  Supper 
was  administered  to  baptized  infants,  in  the  days  of  the 
apostles  and  ancient  Christian  Fathers,  at  a  very  early 
age.  Nor  is  it  very  certain,  that  this  practice  was  aban- 
doned until  a  later  period,  when  creeds  were  formed, 
and  churches  were  more  regularly  constituted.  Instead, 
therefore,  of  the  admission  of  children,  who  had  been  bap- 
tized when  infants,  to  the  Supper,  being  an  invention  of  a 
corrupt  church,  in  the  fourth  century ;  it  was  but  the  relic., 
probably,  of  apostolical  usage.  Subsequently,  this  matter 
was  properly  enough  changed,  or,  rather,  hut  better  regu- 


344  HISTORICAL    EVIDENCE. 

Jated.     Our  sentiments  on  this  subject  have  already  been 
expressed. 

9.  Lastly.  Infant  baptism  could  not  possibly  have  been 
an  innovation  in  the  church,  since  there  is  no  record  of 
any  such  innovation  at  all.  It  certainly  existed  at  an 
early  period.  It  was  in  the  church  before  the  rise  of  the 
Papal  See.  It  is  not,  then,  a  Romish  invention ;  nor  is 
it  the  superstitious  invention  of  a  former  period.  The  at- 
taching of  too  high  value  to  this  ordinance,  caused  Ter- 
tuUian  to  advise  its  delay,  not  its  administration  to  allper- 
sons  indiscriminately.  See,  too,  what  an  excitement  the 
heresies  of  the  Doceta;  and  Ebeonites,  of  Arius  and  Pela- 
gius,  and  the  schism  of  the  Donatists,  as  well  as  the  con- 
troversy about  the  time  of  Easter,  produced  in  those  early 
centuries.  They  assembled  councils,  excited  disputes, 
caused  separations,  and  agitated  the  whole  church.  Can 
any  one,  then,  in  his  senses,  suppose  that  so  important  an 
innovation  as  tliat  of  Paedobaptism,  would  have  been  pass- 
ed over  in  silence?  Impossible,  utterly  impossible!  As 
this  ordinance,  then,  is  not  a  Popish  invention,  nor  an 
innovation  in  the  early  Christian  church,  it  did  come  down 
from  the  time  of  the  apostles.  And  as  its  denial,  for  the 
above  reasons,  would  be  highly  probable,  it  is  its  denial 
that  has  been  introduced.  And,  as  this  denial  would  be 
more  likely  to  take  place  among  the  pious  poor,  than 
among  any  others,  there  caft  be  no  doubt  but  that  it  origi- 
nated, according  to  the  testimony  of  historians,  among, 
first,  the  Petrobrusians,  and  afterwards,  the  Anabaptists  of 
Germany. 


LECTURE  XVI. 


OBJECTIONS      ANSWERED. 


I.  My  first  remark  here  is,  that  objections  invalidate 
no  doctrine  or  theory,  if  well  established  by  evidence. 

There  are  many  persons,  who  so  misconceive  of  all  the 
principles  of  just  reasoning,  as  to  suppose  that  the  raising 
of  an  objection  against  a  doctrine,  is  at  once  its  overthrow. 
According  to  this  rule,  nothing  could  be  sufficiently  proven 
to  warrant  belief:  for  there  is  scarcely  a  truth  in  the 
moral  or  physical  world,  which  may  not  give  rise  to  many 
objections.  Atheists  seem  to  suppose,  that  there  are  many 
difficulties  in  the  way  of  exercising  faith  in  the  existence 
of  a  God.  Infidels  see  hosts  of  doubts  upon  the  face  of 
Revelation.  And  all  the  heretics  that  have  ever  lived, 
have  started  very  many  objections  to  the  peculiar  doctrines 
to  which  they  have  been  severally  opposed.  Multitudes  of 
common  people,  too,  are  much  startled  at  the  demonstrated 
principles  of  Philosophy.  But  are  we  to  renounce  any  of 
these  fundamental  truths,  either  of  nature  or  revelation, 
because  ingenious,  wicked,  or  ignorant  men,  raise  objec- 
tions against  them  ?  Unquestionably  not.  We  are  to 
spread  before  the  mind  of  the  sceptic  the  evidence  by 


346  OBJECTIONS    ANSWERED. 

which  our  principles  are  supported  ;  and  then,  if  he  re- 
fuse his  belief,  the  consequences  are  his,  not  ours. 

So  in  reference  to  the  subject  under  debate — we  arc 
not  to  renounce  any  thing  that  has  been  fairly  proven,  sim- 
ply because  there  arc  objections  in  our  minds  against  it. 
Nor  are  we  to  do  this,  even  if  these  objections  are  un- 
answerable by  ourselves.  How  many  genuine  believers  in 
revelation  are  unable  to  compete  with  the  sophistries  of 
their  more  wily  opponents  ?  How  many  are  there,  whose 
only  hope  of  salvation  rests  upon  Christ;  who,  yet,  are  in- 
capable of  answering  the  objections  to  his  divinity,  as 
urged  by  Unitarians  ?  But  are  the  members  of  our 
churches  to  renounce,  through  the  mere  cavils  of  infidels, 
that  creed  which  tliey  have  ever  regarded  as  essential  to 
the  very  existence  of  genuine  religion?  In  this  way,  we 
should  sacrifice  every  doctrine  and  duty  of  the  Christian 
system.  What  if  there  occur  to  the  believing  parent, 
doubts  as  to  many  points  connected  with  the  baptism  of 
his  children,  and  what,  too,  if  these  doubts  are  vigorously 
upheld  by  advisers,  who  oppose  this  doctrine ;  is  he  to  sur- 
render an  ordinance  of  God  well  established  by  proof,  to 
the  superficial  objections  of  himself,  or  of  others  ?  Most 
certainly  not.  And,  yet,  nothing  is  more  common  now-a- 
days,  than  for  a  mere  surmise,  to  invalidate  in  the  minds 
of  some  the  strongest  evidences  in  support  of  this  institu- 
tion. Surely,  men  have  not  only  forgotten  both  duty  and 
revelation,  but  reason  too. 

II.  A  second  remark  I  offer  is,  that  the  objections, 
which  many  raise  against  this  ordinance,  are  refuted  by 
the  very  circumstances  under  which  they  are  made. 

1.  Many  raise  objections  against  it  in  the  first  place, 


OBJECTIONS    ANSWERED.  347 

who  have  no  perception  at  all  of  the  spiritual  nature  of  the 
connection  between  parent  and  child.  This  is  generally 
the  case  with  an  unbelieving  world.  They  see  no  advan- 
tage in  this  institution — and  well  they  do  not ;  since  they 
have  no  just  conception  of  the  spiritual  duties  they  owe  to 
their  children.  Whenever,  therefore,  an  objection  against 
infant  baptism  proceeds  from  this  source,  it  carries  its 
refutation  on  its  very  face.  A  blind  man  can  see  no  need 
of  light ;  a  deaf  man  no  need  of  sounds. 

2.  Others,  again,  object  to  this  ordinance,  who  are  per- 
fectly ignorant  of  its  nature  and  design.  They  have  heard 
of  its  being  administered  ;  or  they  have  seen  a  kw  instan- 
ces of  its  administration;  or,  if  familiar  with  its  external 
part,  they  have  never  reflected  upon  its  spiritual  significa- 
tion and  benefits.  Such  persons  as  these,  too,  often  raise 
objections  against  this  ordinance.  But  what  are  their  ob- 
jections worth  ?  Precisely  nothing  ;  as  they  are  founded 
in  a  total  misunderstanding  of  the  ordinance  itself 

3.  Others,  again,  raise  objections  against  this  rite,  who 
are  completely  under  the  dominion  of  the  most  inveterate 
prejudices  against  it.  They  have  always  been  under  teach- 
ings that  have  misrepresented,  or  ridiculed  it.  They  have 
heard  it  called  a  "  human  invention" — a  "relic  of  Popery" 
— the  "  prostitution  of  a  gospel  ordinance."  The  institu- 
tion  has  been  caricatured  before  them.  They  were  dis- 
gusted with  it  from  childhood :  and  it  is  matter  of  as- 
tonishment with  them,  how  any  of  God's  people  can  be  so 
deluded  as  to  advocate  such  a  rite.  These,  too,  raise  pow^ 
erful  objections  against  Paedobaptism.  But  of  what  force 
are  their  objections  1  None  at  all ;  since  they  result  ex- 
clusively from  deep-rooted  prejudice.     It  is  impossible  for 


348  OBJECTIONS    ANSWERED. 

such  persons  to  pass  a  candid  judgment  on  the  subject. 
Their  minds  are  already  pre-occupied. 

4.  Many  object  to  this  ordinance,  also,  who  maintain  no 
family  government  at  all.  Their  children  are  raised  up  to 
have  their  own  way.  They  are  ungovernable  and  wick- 
ed. They  could  not  possibly  be  brought  under  the  influ- 
ence of  a  regular  Christian  training.  They  are  more 
self-important  than  their  parents.  But  of  what  avail  are 
objections  from  this  source  ?  How  could  that  parent,  who 
has  never  yet  learned  to  regulate  the  concerns  of  his  own 
family  with  discretion,  who  has  never  had  his  children  in 
subjection,  how  could  he  promise,  before  God,  to  discipline 
arid govcim  them  a.s  the  gospel  requires?  How  could  he, 
who  is  himself  under  the  control  of  his  own  offspring, 
take  a  vow  to  train  that  offspring  in  the  "  nurture  and  ad- 
monition of  the  Lord  ?"  It  is  but  to  be  expected,  that  such 
parents  should  not  appreciate  the  blessings  of  an  ordi- 
nance, which  makes  them  the  irligious  and  accountable 
heads  of  their  families. 

5.  Many,  too,  raise  objections  against  this  ordinance, 
who  maintain  no  family  prayer,  and,  who  have  no  just  sense 
whatever  of  family  piety.  Though,  when  making  a  per- 
sonal profession  of  religion,  they  solemnly  promised  to  ob- 
serve all  the  duties  of  the  gospel  in  the  church,  the  family, 
and  the  closet;  yet,  are  they  living  habitually  without  a 
family  altar !  The  Scriptures  are  not  read,  no  social 
prayer  is  made,  nor  are  the  songs  of  Zion  sung  around  the 
domestic  fireside.  Servants  are  never  instructed,  nor  are 
children  catechised.  The  Sabbath  is  often  violated,  and 
the  sanctuary  neglected !  And  such  persons  raise  objec- 
tions to  infant  ba2)tism.     No  wonder,  since  the  baptism  of 


*^  If' 

OBJECTIONS    ANSWERED.  ^9 

tfreir  children  would  be  not  only  a  nullity,  but  perjury  it- 
self!  How  profane  must  it  be  regarded  by  God,  for  a  pa- 
rent solemnly  to  promise,  in  the  reception  of  baptism  for 
his  child,  to  'pray  tcith  that  child,  when  he  retires  the  same 
evening  to  rest,  without  bowing  around  the  family  altar ! 
Such  objections  can  have  no  weight  whatever.  Baptism, 
probably,  would  be  justly  enough  refused  to  such  parents. 
6.  There  are  others,  again,  who  raise  objections  against 
this  ordinance,  who  have  treacherously  and  profanely  abus- 
ed  it.  They  have  had  many  of  their  children  baptized  : 
but  they  have  raised  them  as  if  they  were  heathen — they 
have  not  instructed  them  with  care — they  have  not  govern- 
ed them  with  discretion — they  have  permitted  them  to  vio- 
late the  Sabbath,  to  neglect  the  house  of  God,  and  the  read- 
ing of  the  Scriptures.  And  because  their  children  have 
grown  up  in  impiety,  though  baptized  when  young,  they 
have  begun  seriously  to  doubt  the  advantage,  and  conse- 
quently the  divine  obligation,  of  infant  baptism !  Such 
persons  had  much  better  wonder  why  God  has  not  smitten 
them  Avith  his  frown.  They  had  much  better  doubt  their 
own  personal  religion.  And,  surely,  it  is  but  a  poor  reme- 
dy, in  such  a  case,  to  add  to  the  sin  of  profaning  an  ordi- 
nance of  God,  that  of  its  denial !  The  objections  of  this 
class  of  persons,  too,  can  have  no  weight  Avhatever. 

III.  I  now  pass  on  to  consider  a  few  of  the  more  pro- 
minent objections  to  this  ordinance. 

1.  The  first  that  we  shall  consider  is,  its  inutility.     It 

is  alleged,  that  the  administration  of  this  ordinance  to 

infants  cannot,  in  the  nature  of  the  case,  do  them  any 

good.      Now,  if  by  this  objection  it  is  intended  only  to 

state,  that  the  infants  baptized  are  not  acting  parties  in 
30 


* 


:350  oBJEcnoNs  answered. 

the  administration  of  baptism,  we,  of  course,  will  admit  it. 
The  transaction  takes  place  between  the  minister,  on  the 
''one  hand,  acting  for  God,  and  the  parent,  on  the  other, 
acting  for  the  child.  Or  if  this  objection  means,  that  the 
mere  ceremony  of  applying  water  to  a  child  in  a  congre- 
gation, can  render  the  child  no  service,  we  also  consent. 
It  is  evident,  that  mere  water  applied  to  the  body,  under 
any  circumstances,  and  in  any  quantity,  can  never  cleanse 
the  pollution  of  the  heart.  But  if  this  objection  means, 
that  God  cannot  bestow  upon  a  child,  through  the  ordi- 
nance of  baptism,  that  grace  which,  but  for  the  adminis- 
tration of  such  ordinance,  he  might  be  pleased  to  with- 
hold,—  if  this  be  the  meaning,  we  entirely  dissent.  That 
God  can  bless  any  of  his  creatures,  none  will  deny.  That 
infants  are  capable  of  receiving  his  blessing,  none  will  de- 
ny. Christ  did  bless  infants  while  here  on  earth  ;  and 
John  the  Baptist  was  sanctified  from  the  womb.  Now,  if 
there  is  no  insurmountable  barrier  between  God's  grace 
and  an  infant,  it  is  almost  blasphemy  to  suppose,  that  God 
may  not  bestow  that  blessing  upon  an  infant,  when  admit- 
ted to  the  seal  of  his  covenant,  which  he  might  not  bestow, 
should  such  infant  be  whithheld  from  such  seal.  Or,  in 
other  words,  to  suppose  that  God  may  not  make  the  ordi- 
nance of  baptism  a  blessing  to  an  infant,  when  he  himself 
has  appointed  such  ordinance  for  their  benefit,  is  nothing 
else  than  to  impeach  the  wisdom  and  integrity  of  God. 
And  surely,  if  God,  after  permitting  children  to  be  present- 
ed to  him  in  baptism,  should  withhold  his  blessing  from 
them,  then  we  might  cease  to  put  confidence  in  any  of  his 
ordinances  and  promises.  What  evidence  have  we  that 
the  celebration  of  the  Supper  will  be  of  any  benefit  to  us. 


OBJECTIONS    ANSWEjgllD^V  351 

but  the  promise  of  Christ?  .  And  we  have  the  same  pro- 
mise that  baptism  shall  be  blest  to  our  children.  Or,  if 
this  objection  mean,  that  the  parent,  in  the  administration 
of  baptism  to  his  child,  may  not  be  made  instrumental 
thereby  to  the  salvation  of  his  offspring ;  from  this,  too,  we 
entirely  dissent.  That  God  may  bestow  that  blessing  upon 
the  child  of  a  believing  parent,  while  in  the  exercise  of 
faith  he  dedicates  such  child  to  his  service,  which  he  might 
withhold  from  the  offspring  of  him  who  places  no  faith  in 
his  covenant,  is  so  manifest,  that  none  but  an  infidel  can 
doubt  it.  To  doubt  it,  is  to  suppose  that  the  Deist  and  the 
believer  sustain  the  same  relation  to  God.  It  is  to  sup- 
pose, that  the  exercise  of  faith  in  God  is  of  no  service 
whatever.  Besides,  in  the  baptism  of  his  child,  the  parent 
is  brought  to  recognize  the  duties  he  owes  him,  and  gives 
a  solemn  promise  to  discharge  those  duties  with  fidelity. 
Now,  to  suppose  that  a  parent,  who  has  given  no  such 
pledge,  will  be  as  faithful  as  one  who  has,  is  to  suppose 
that  promises  and  oaths  have  no  binding  force  upon  the 
consciences  of  men.  It  is  but  to  suppose,  that  persons  out 
of  the  church,  and  refusing  to  take  the  church  covenant 
upon  them,  will  be  as  faithful  as  those  who  are  regular 
members  of  the  Christian  community.  The  supposition  is 
contrary  to  the  very  nature  of  things ;  and  on  this  subject 
we  are  not  unwilling  to  put  the  matter  to  the  test  of  expe- 
rience. Those  parents  who  best  understand  the  nature, 
design,  and  duties,  of  Psedobaptism,  invariably  have  the 
best  disciplined  and  the  most  pious  children.  1  do  not 
mean  by  this,  that  there  may  not  be  some  families  among 
those  who  deny  this  ordinance,  equally  pious  with  some 
among  those  who  maintain  it ;  but  that,  as  a  general  thing, 

V 


-* 


352  |^,im|:OBJ£CTIO\S    ANSWERED. 


the  children  of  the  advocates  of  this  institution  are  more 
moral,  orderly,  and  piotis,  tlian^he  children  of  those  who 

♦  have  renounced  it.  The  facts  on  this  Subject  are  so  full 
and  complete,  as  to  admit  np  doubt  whatever.  It  has  been 
(^servedj^tiot  only  by  tHte  pious,  but  by  the  wicked  them- 
selves. ^  ^ 

The  objection,  therefore,  against  ^e  ordinance  of  in- 
fant baptism,  which  is  founded  on  its  inutility,  besides  the 

3t  arrogant  dictation  with  which  it  is  tinctured,  is  gferfectly 
futile  and  vain. 

2.  The  incapability  of  faith  on  the  part  of  the  child,  is 
also  urged,  as  an  objection  to  this  ordinance.  It*tt  as- 
serted^ that  faith  is  necessary  to  the  ri&ht  administration  of  ^ 
baptism ;  and  that,  since  a  child  cannot  be  supposed  to  | 
have  faith,  it  can,  with  no  sort  of  propriety,  be  baptized. 
Now,  to  the  proposition  that  faith  is  necessary  to  the  pro- 
per administration  of  this  ordinance,  I  readily  assent:  hut 
then  it  is  faith  in  the  contracting  parties.  These  are,  as 
we  have  already  mentioned,  the  minister  on  the  part  of 
God,  and  the  parent  on  the  pajt  of  the  child.  Now,  it  is 
evident,  that  faith  both  in  the  pastor  who  administers,  and 
the  parent  who  receives,  for  hid  child,  this  ordinance,  is  #f 
essential  importance.  But  beyond  this,  there  is  no  essential 
need  of  faith. jn  the  ordinance  of  baptism.  These  are  the 
parties  contracting.  The  child,  for  the  time  being,  is  not 
koown  in  the  affair,  but  as  the  passive* subject  of  divine 

!ih  goodness.  Still,  however,  so  soon  as  tkt  chjld  can  under- 
stand, he  is  to  be  informed  of  this  act,  and  should  be  re- 
quired to  e.xercise  failh  in  it.  But,  if  it  be  still  said,  that 
professed  faitJti^  in  the  subject  baptized '\s  essentml  to  ihe 
administration  of  this  ordinance,  I  would  reply,  that  this  is 


• 


1 


OBJECTIONS    ANSWERED.  353 

true  in  relation  to  adults ;  but  in  reference  to  infants,  it  is 
not  true,  since  they  cannot  exercise  faith.  And,  if  this 
matter  be  still  insisted  on,  we  would  say,  that  faith  in  in- 
fants is  no  more  necessary  to  baptism,  than  to  salvation ; 
and  if  they  can  be  saved  without  the  exercise  of  fafth,  they 
unquestionably  can  be  baptized  without  it.  Again,  faith 
is  no  more  necessary  to  the  right  administration  of  bap- 
tism, than  it  was  to  the  right  administration  of  circum- 
cision. Without  faith,  Abraham  would  have  been  no  fit 
subject  for  circumcision  ;  but  without  faith  in  himself, 
Isaac  was  circumcised.  And  thus,  without  faith,  Lydia 
could  not  have  been  baptized ;  yet,  without  faith  in  them- 
selves, her  children  were.  Faith  is  required  in  the  parties 
acting,  not  in  the  infant  for  whom  they  are  acting. 

3.  Another  objection  to  the  administration  of  baptism 
to  children  is,  that  it  is  a  profanation  of  a  gospel  ordinance  ; 
since  there  is  as  much  probability  that  such  children  when 
grown  will  be  wicked,  as  that  they  will  be  pious.  To  this 
objection  I  would  first  reply,  that  the  premises  are  not 
true.  I  deny  the  fact,  that  there  is  as  much  probability 
that  children  baptized  when  young,  and  raised  according 
to  the  obligations  of  such  baptism,  are  as  liable,  subse- 
quently,  to  be  wicked  as  pious — and  I  deny  it  upon  the 
veracity  of  God.  God  has  promised  to  bestow  his  grace 
upon  every  child  properly  dedicated  and  raised.  To  sup- 
pose, therefore,  that  there  is  as  much  probability,  that  a 
child  properly  baptized  and  raised  will  become  impious  as 
holy,  is  but  to  make  God  a  liar  !  We  may  just  as  much 
rely,  therefore,  upon  the  future  conversion  and  obedience 
of  a  child  properly  baptized  and  raised,  as  we  may  upon 

the  salvation  of  an  adult  who  makes  a  credible  profession 
30* 


354  OBJECTIONS    ANSWERED.  * 

of  religion.  The  salvation  of  each  rests  upon  the  sove- 
reign promise  of  God,  which  h  as  mucli  extended  to  the 
child  as  to  the  adult,  .^nd  even  with  any  becoming 
fidelity  on  the  part  of  parents  baptizing  their  children,  we 
may  sarcly  calculate,  that  the  majority  of  cases  wili  turn 
out  well.i  SuQJi  is  found  positively  to  be  the  fact  in-those 
places  where  this  ordinance  is  understood  with  any  good 
degree  of  accurary.  Now  mof^  than  this  cannot  well  be 
expected  of  a  number  of  adults  joining  the  chftfch,  as  they 
often  do,  under  the  excitements  of  a  revival.  That  revival 
which  turns  out  a  majority  of  true  conversions,  among 
those  who  profess  a  change  of  heart,  must  be  very  genuine. 
In  this  remark,  I  am  upheld  by  very  many  facts;  and 
some  of  them  both  recent  and  painful. 

The  probability,  then,  in  the  baptism  of  a  child,  as  to 
his  future  salvation,  is  at  least  as  great  as  in  the  case  of 
an  adult.  And  any  one  who  thinks  to  the  contrary,  we 
hesitate  not  to  say,  is  fit  neither  to  administer  nor  receive 
the  ordinance  of  Pjedobaptism.  But  to  this  I  would  re- 
ply, in  the  second  place,  that  if,  for  the  fear  of  profaning 
a  gospel  ordinance,  we  should  refuse  to  administer  baptism 
to  any,  who  may,  by  their  subsequent  conduct,  cast  off  its 
obligations,  then  could  we  administer  it  in  no  case  what- 
ever. No  man  who  administers  this  rite,  has  the  positive 
assurance,  that  the  subject  to  whom  he  applies  it,  will  al- 
ways observe  its  duties.  How  often  those  baptized  when 
adult  fall  again  into  the  world,  and  renounce  their  baptis- 
mal obligations  altogether  ?  In  all  such  cases  the  baptism 
of  such  persons  is,  of  course,  prostituted :  but  then  the 
weight  of  condemnation  falls  in  this  case,  as  in  that  of 
baptized  infants,  who  when  adult  become  profligate,  upon 


OBJECTIONS    ANSWERED.  355 

him  w^dKAo  has  throwns^  the  obligations  of  his  baptism. 
This  objection  also  proves  entirely  too  much.  It  would 
prevent  the  preaching  of  the  gospel  to  sinners,  lest  it  be 
abused!  It  would  prohibit  the  reading  of  the  Scriptures, 
lest  their  instructions  be  not  heeded.  In  fact,  if  extended,  it 
would  have  prevented  the  death,  of  Christ  and  those  offers 
of  mercy  to  sinners,  which  were  predicated  thereon.  The 
Redeemer  foresaw  that  sinners  would  reject  his  grace — 
that  they  would  profane  his  mercy.  But  did  this  prevent 
his  interposing  benevolence  ?  If,  then,  the  prostitutions  of 
divine  goodness  by  those  to  whom  it  is  offered,  interfere 
not  with  that,  grand  scheme  of  mercy,  by  which  pardon  is 
offered,  on  the  part  of  God,  to  the  guilty,  certainly  the  pro- 
bability, that  a  proper  subject  of  a  gospel  ordinance  should 
abuse  such  ordinance  in  his  after  life,  is  no  reason  why  it 
should  not  be  administered.  This  objection,  therefore, 
when  properly  canvassed,  is  of  no  weight  whatever.  It 
proves  too  much,  and  thus  proves  nothing. 

4.  Another  objection  urged  by  many  is,  that  the  baptism 
of  an  infant  denies  him  the  right  of  judgment  as  to  this 
ordinance.  It  forestalls,  say  they,  his  opinions,  and  ren- 
ders him  the  blind  dupe  of  the  sentiments  of  ancestors 
It  is  in  this  way,  too,  they  allege,  that  error  has  been  al- 
ways propagated  in  the  world. 

In  this  case,  the  parent  who  renders  such  an  excuse 
for  the  neglect  of  the  baptism  of  his  child,  either  believes 
in  the  obligation  of  Pcedobaptism,  or  he  does  not.  If  he 
does  not,  then  is  he  really  unfit  to  baptize  his  child,  and 
disqualified  to  be  a  member  of  a  Paedobaptist  church. 
His  objection,  in  this  case,  must  evidently  arise  from  his 
own  views  of  this  ordinance.     But  if,  as  is  implied  in  the 


350  OBJECTIONS    ANSWERED. 

objection  itself,  the  parent  beliei(j|in  the  oblitration  of  tiiis 
rite,  then  his  apology  for  its  omission  is  alt..:.,  ih,  i  absurd. 
He  believes  that  God  commands  him  to  baptize  his  child  ; 
and  yet  that  the  performance  of  this  duty  would  be  inju- 
rious to  the  spiritual  interests  of  such  child  !  Safety,  ac- 
cording to  this  position,  lies  not  in  obeying,  but  in  diso- 
beying divine  precepts  !  Again;  if  this  objection  be  valid 
in  reference  to  this  institution,  it  is  also  valid  in  every 
other  case.  Suppose  a  father,  who  is  himself  a^pious  man, 
to  be  situated  in  the  midst  of  infidels,  reasoning  according 
to  this  sentiment,  such  lather  would  be  ready  to  say, 
"  Since  the  consciences  of  men  should  ever  be  kept  free 
and  unbiassed  ;  and  since  the  inculcating  of  respect  for 
the  Word  of  God  must  have  a  tendency  to  establish  a  be- 
lief in  the  authority  of  Revelation  ;  therefore,  I  will  never 
inculcate  such  respect  for  the  divine  oracles ;  nor  will  I  at- 
tempt in  any  way  to  give  a  preponderance  to  the  judgment 
of  my  child,  in  favor  of  that  system  of  religion  which  I 
myself  regard  to  be  true."  Now  what  would  be  the  issue 
in  such  a  case  ?  The  depravity  of  the  child's  heart  natu- 
rally leads  him  to  discard  the  obligations  of  Christianity  ; 
his  associates  infuse  perpetually  into  his  mind  deistical 
sentiments ;  and  his  pious  father,  (if  such  a  thing  be  con- 
ceivable,) through  a  most  tender  regard  for  the  integrity 
of  his  child's  conscience,  never  once  teaches  him  that  the 
Word  of  God  is  the  only  foundation  of  a  sinner's  hope  ! 
How  necessarili/,  under  such  circumstances,  would  a  child 
become  an  infidel.  The  result  would  be  inevitable;  and 
it  would  require  but  very  little  wisdom  to  foresee  it.  Apply 
the  case.  Here  is  a  father  who  regards  Pa?dobaptism  as  a 
divine  ordinance.     But  lest  he  should  harm  the  conscience 


«  4 


OBJECTIONS    ANSWERED. 


of  his  offspring,  and  occupy  beforehand  what  ought  to  be 

fiJIed,  but  by  the  judgment  of  his  child  when  grown ;  he 

*      neglects  the  administration  of  such  ordinance  altogether. 

,  The  disposition  of  his  child  leads  him  to  contemn  the  ob- 
ligations of  religion  in  every  form.  Many  with  whom  he 
mingles  denies  the  validity  of  this  ordinance,  and  even 
ridicule  it  in  his  presence  ;  and  his  pious  father,  instead 
of  advocating  and  maintaining  the  institution,  has  really 
denied  it  by  his  own  practice  !  Whatrswill  be  the  result  ? 
Why,  certainly,  that  that  child  who  might,  through  differ- 
ent training,  have  grown  up  under  the  hallowing  influence 
of  this  ordinance,  now  contemns  it,  and  probably  along 
with  it  discards  religious  obligations  of  every  kind  ? 
The  result  is  necessary.  How  is  it  possible  for  a  child  to 
respect  a  gospel  ordinance,  when  his  own  parent  has 
taught  him  to  despise  it  ?  Such  parents  as  adopt  the 
above  sentiment,  therefore,  instead  of  rendering  their  own 
account  more  acceptable,  and  the  consciences  of  their 
children  more  free,  do  positively,  by  a  breach  of  trust, 
plunge   themselves  into  greater  guilt;  while  they  fasten 

*L  upon  their  children  the  strongest  and  most  pernicious  of 
fetters.  The  truth  is,  the  minds  of  our  children  present 
fields  for  us  to  cultivate  ;  and  if  we  refuse  such  culture, 
an  enemy  will  inevitably  undertake  it. 

There  are  some  parents  who  subjoin  to  the  above,  that 

it  '<is  a  wish  to  keep  their  children  in  the  Presbyterian 

community,  which  makes   them    neglect   their   baptism. 

Tliey  allege,  that  if,  when  grown,  their  children  should 

^  not  be  satisfied  with  their  infant  baptism,  they  would  be 

#  under  tlie  necessity  of  joining  the  Baptist  church ;  as  no 


QoS  OBJECTIONS    ANSWERED.  ' 

Paedobaptist  would  baptize  them  a  second  time.  To  this 
I  would  reply,  first — that  if  such  parents  would  discharge 
their  duty  faithfiilly,  there  would  be  but  little  danger  of  a 
change  of  sentiment  among  their  children.  But  to  this  I 
would  reply,  secondly,  that  if  their  children  be  not  Pado- 
baptist  when  grown,  they  ought  not  to  be  received  into  a 
Paedobaptist  church  ;  so  that  they  would  be  under  the  ne- 
cessity, even  in  this  case,  to  seek  membership  elsewhere. 

5.  Another  objection  urged  by  some  is,  that  since 
children  are  introduced  into  the  church  by  their  baptism, 
and  yet  are  not  excluded  when  guilty  even  of  the  grossest 
crimes;  the  present  manner  of  observing  this  institution, 
at  least,  cannot  be  maintained  without  the  greatest  incon- 
sistency. 

To  this  objection  we  will  readily  concede  two  points, 
viz.  the  failure  on  the  part  of  the  church,  at  least,  in  many 
places,  to  extend  her  control  over  her  baptized  children  ; 
and  also  over  parents,  as  to  the  particular  act  by  which 
they  surrendered  their  offspring  to  God.  The  church  is 
solemnly  bound  to  see  that  parents  do  not  grossly  neglect 
their  duty  to  their  baptized  seed  ;  and  she  is  also  bound 
to  reprove  and  advise  those  who  have  been  admitted  to 
her  ordinance  of  Paedobaptism.  A  failure,  however,  in 
these  particulars,  is  an  abuse  of  this  ordinance  ;  it  is  not 
.an  objection  to  the  institution  itself. 

But,  in  reference  to  the  substance  of  this  objection^  I 
would  observe  ;  that  the  exclusion  of  persons  from  the 
church  implies  that  they  were  previously  members.  '  Now 
we  have  already  shown,  that  children  are  not,  in  conse- 
quence  of  their  baptism,  members  of  the  churoh  in  the 


m 


^^ 


OBJECTIONS'ftNSWERED.  359 

•  ordinary  acceptation  of  that  phraseology.  If,  then,  they 
be  not  members  of  the  church,  in  full  and  regular  stand- 
ing, their  exclusion  would  be  absurd. 

We  might  proceed  to  specify  many  other  objections, 
but  we  deem  it  unnecessary.  All  of  them  originate  in 
some  misconception  or  other  of  the  ordinance  itself.  And 
as  the  foregoing  pages  have  been  devoted  almost  entirely 
to  the  elucidation  of  this  ordinance,  their  careful  perusal 
will,  we  are  persuaded,  by  the  blessing  of  God,  remove 
from  the  minds  of  the  candid  and  pious  those  scruples  of 
conscience  by  which  they  have  been  perplexed.  That 
such  may  be  the  result,  is  the  most  prayerful  and  sincere 
desire  of  the  writer. 


THE   END. 


^9 


